Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleucus III Ceraunus ya yi mulki na ɗan gajeren lokaci a matsayin sarki daga 226 zuwa 223 K.H.K. kafin a kashe shi ko kuma ya mutu a ƙarƙashin yanayi masu ruɗani. Seleucus III shi ne wanda ya gabaci Antiochus III kai tsaye. ’Yan’uwan nan biyu suna wakiltar “’ya’yan” da ake magana a kansu a aya ta goma, kuma suna wakiltar Reagan da Bush a shekara ta 1989.
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 11:10.
Amma ’ya’yansa za su tashi da ƙarfi, su tattara tarin manyan rundunoni; ɗaya kuwa tabbatacce zai zo, ya yi ambaliya, ya ratsa ta cikinsu; sa’an nan zai komo, ya sāke tashi da ƙarfi, har zuwa ga kagararsa. Daniyel 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Aya ta goma ita ce layi na uku, kuma tana wakiltar “lokacin ƙarshe” a shekarar 1989. Tana da alaƙa da aya ta arba’in ta sura ta goma sha ɗaya da kuma Ishaya takwas aya ta takwas. Haɗin waɗannan ayoyi uku yana nuna cewa aya ta goma sha ɗaya tana wakiltar yaƙin Ukraine na yanzu, tare da Putin da Zelenskyy a matsayin abokan gaba da aka wakilta a Yaƙin Raphia da aka gabatar a aya ta goma sha ɗaya. Aya ta goma sha biyu tana bayyana abin da ya biyo bayan yaƙin Ukraine da kuma makomar Putin. Ayoyi na goma sha uku zuwa goma sha biyar su ne yaƙin Panium.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Jigon aya ta goma shi ne “lokacin ƙarshe,” kuma daidai da ƙa’idodin da suke da alaƙa da buɗe gaskiya a “lokacin ƙarshe,” ayar, ko da yake aya guda ce kaɗai, tana ɗauke da tarin layukan annabci da aka wakilta a cikinta. Aya ta goma tana nuna farkon ɓoyayyen tarihin aya ta arba’in, wadda ke nuna farkon motsin mala’ika na uku da kuma hatimce dubu ɗari da arba’in da huɗu.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Aya ɗin yana haɗa zamani bakwai na Lawiyawa ashirin da shida kamar yadda aka tantance su a cikin wahayin da ya fara a Ishaya sura ta bakwai. Wannan haɗin yana nuna haɗewar allahntaka da ɗan’adam, wadda ita ce cikar asirin ibada ta allahntaka a lokacin busar ƙaho na bakwai, wanda shi ne annoba ta uku ta Musulunci.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Ayarsa tana nuna 1989 a matsayin lokacin ƙarshe, kuma tare da alaƙarta da sau bakwai na Littafin Firistoci ashirin da shida, tana haɗa ainihin gaskiyar William Miller, da tawaye na 1863. Ayar tana fara ɓoyayyen tarihin aya ta arba’in. Saboda haka, muhimmin ɓangare ne na ƙaruwa cikin ilimi da ke zuwa a lokacin ƙarshe a 1989 kuma tana fara kwatancin annabci na abubuwan da suke a waje waɗanda suka ƙunshi ɓoyayyen tarihin aya ta arba’in, kuma ta wurin alaƙarta da sau bakwai tana kuma bayyana abubuwan da suke a ciki a cikin tarihin da yake tsakanin 1989 da dokar Lahadi.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Lambar goma alama ce ta gwaji, kuma dangantakar ayoyin da wahayin Ishaya bakwai, wanda ya nanata fahimtar gaskiya.
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 Dimashƙu kuwa shi ne Rezin; kuma cikin shekara sittin da biyar za a karya Ifraimu, har ba zai ƙara zama al’umma ba. Shugaban Ifraimu kuwa shi ne Samariya, shugaban Samariya kuma ɗan Remaliya ne. In ba za ku gaskata ba, lalle ba za a kafa ku ba. Ishaya 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Ba za a kafa ku ba idan ba ku gaskata cewa “kai” yana wakiltar birni mai mulki (Samariya da Dimashƙu) da kuma sarki (Rezin da Peka ɗan Remaliya). Idan ba ku fahimci waɗannan alamomi uku masu musanyawa ba, a cikin mahallin Ishaya sura ta takwas, aya ta takwas, (wadda ita ce wannan wahayi ɗaya da na sura ta bakwai) to ba za ku iya gane Putin da Rasha a matsayin sarkin kudu ba a ayoyi na goma sha ɗaya zuwa goma sha biyar.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 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 8:7, 8.
Yanzu fa, ga shi, Ubangiji zai kawo musu ruwan kogin, masu ƙarfi da yawa, wato sarkin Assuriya, da dukan ɗaukakarsa; zai kuma hau kan dukan rafukansa, ya wuce dukan gāɓunansa. Zai ratsa ta Yahuda; zai cika ya malala ya ketare, har ya kai ga wuya; kuma shimfiɗar fikafikansa za ta cika faɗin ƙasarka, ya Immanuwel. Ishaya 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Jigon aya ta goma shi ne wani tsari na gwaji mai matakai uku wanda yake farawa a lokacin ƙarshe kuma yake kaiwa ga rufe ƙofar jarrabawa a dokar Lahadi.
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 waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
A “lokacin ƙarshe” an “buɗe” littafin Daniyel, kuma wani tsarin gwaji mai matakai uku, kamar yadda aka wakilta ta wurin “an tsarkake su, aka sa su fari, aka kuma gwada su,” ya fara. “Masu hikima” suna fahimta, “mugaye” kuwa ba sa fahimta. Rashin fahimtarsu, kamar dai rashinsu na mai a misalin budurwai goma, shi ne yake jawo hallakarsu.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mutanena suna hallaka saboda rashin sani: domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka ƙara zama firistina ba: da yake ka manta da dokar Allahnka, ni ma zan manta da ‘ya’yanka. Hosea 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Kalmomin nan, “Mutanena,” na nufin jama’ar alkawari, kuma waɗannan mutanen alkawari za a ƙi su kuma a hallaka su saboda “rashin sani.” Dokar Lahadi a Amurka ita ce alamar hanya inda ake mantawa ko tunawa da abubuwa. Ka tuna da ranar Asabbaci ita ce gaskiyar yanzu a wannan lokaci. A can ne ake tuna karuwar Taya. A can ne Allah yake tuna zunuban Babila a cikin Ru’ya ta Yohanna.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Sai na ji wata murya kuma daga sama, tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya da zunubanta, kuma kada ku karɓi cikin annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ta sāka muku, ku ninka mata sau biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
A nan ne ake yanke ’ya’ya, wato tsararraki na ƙarshe na annabci na Adventism ɗin Laodiceya. A nan ne waɗanda Daniyel ya kira “mugaye” suke bayyanar da cewa sun “manta” da dokar Allah, kuma ɓangaren dokar Allah da suka manta shi ne ƙa’idoji ko dokokin annabcin Allah. Mahallin a fili yake cewa ba su da “sani” wanda ake ƙaruwa da shi sa’ad da aka buɗe littafin Daniyel. Daniyel yana bambanta “masu hikima” da “mugaye,” kuma Yesu yana bambanta “budurwai masu hikima” da “budurwai marasa hikima.” Amos ya bayyana irin wannan rukuni a matsayin “kyawawan budurwai,” wato waɗanda ba sa iya samun saƙon annabci da gabas, arewa, da tekuna suke wakilta.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Ga shi, kwanaki na zuwa, in ji Ubangiji Allah, da zan aiko da yunwa a cikin ƙasar, ba yunwar abinci ba, ba kuma ƙishirwar ruwa ba, sai dai ta jin maganganun Ubangiji: Kuma za su yi yawo daga teku zuwa teku, daga arewa har zuwa gabas, za su ruga suna komo suna tafiya don neman maganar Ubangiji, amma ba za su same ta ba. A ranar nan kyawawan ’yanmata da samari za su suma saboda ƙishirwa. Waɗanda suke rantsewa da zunubin Samariya, suna cewa, Allahnki, ya Dan, yana raye; kuma, Hanyar Beyersheba tana raye; su ma za su fāɗi, ba kuma za su sāke tashi ba har abada. Amos 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Saƙon da ba za su iya samu ba ana wakilta shi ta wurin inda suke nema sa’ad da suke “yawo daga teku zuwa teku, kuma daga arewa har zuwa gabas.” Amos ya ce waɗannan “kyawawan budurwai” suna cikin “yunwa” ta jin “Maganar Ubangiji,” kuma cewa “a wannan rana za su yi ta gudu nan da can domin neman maganar Ubangiji, amma ba za su same ta ba.” Saƙon da aka buɗe hatiminsa daga littafin Daniyel a ƙarshen zamani a shekara ta 1989, cikin cikar aya ta arba’in da kuma aya ta goma ta sura ta goma sha ɗaya, an taƙaita shi a cikin ayoyi biyu na ƙarshe na sura ta goma sha ɗaya.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Amma labarai daga gabas da kuma daga arewa za su firgita shi; saboda haka zai fita da babban fushi domin ya hallaka, ya kuma shafe mutane da yawa ƙaƙaf. Kuma zai kafa alfarwoyin fādarsa tsakanin tekuna a kan tsattsarkan dutse mai ɗaukaka; duk da haka zai kai ga ƙarshe, ba kuwa wanda zai taimake shi. Daniyel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Budurwai marasa hikima, kyawawa, da mugaye waɗanda ba su da mai, saƙon gabas, arewa, da tekuna, waɗanda suka ƙi sani da alkawarin Allah da Dokarsa, Allah yana tuna da su a lokacin dokar Lahadi. Yaƙe-yaƙe uku ne aka wakilta a ayoyi goma zuwa goma sha biyar. Ina rarrabe waɗannan yaƙe-yaƙe uku zuwa tarihi uku, amma kuma su ma layi guda ne idan aka ɗauke su tare, domin aya ta goma tana buɗe “lokacin ƙarshe” sabili da haka tana ƙaddamar da tsarin gwaji mai matakai uku.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Aya ta goma tana da alaƙa da sau bakwai na Littafin Firistoci ashirin da shida, sabili da haka da tushen Addinin Adventism da aikin William Miller. Mataki na biyu cikin matakai uku gwaji ne na gani wanda ya fara sa’ad da hasken aya ta goma sha ɗaya da yaƙin Yukiren suka bayyana. Gwaji na biyu na gani ne, kuma yana wakiltar gwaji game da iyawarmu ta gane abubuwan da suke faruwa a yanzu cikin hasken Maganar annabcin Allah. Gwaji na uku shi ne Yaƙin Panium na aya ta goma sha biyar, inda aka canja sunan Simon Barjona zuwa Bitrus, ta haka kuma aka nuna hatimcewar dubu ɗari da arba’in da huɗu gab da ƙarewar lokacin jinƙai a dokar Lahadi ta aya ta goma sha shida.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Sa’ad da muka yi la’akari da bayyanar Antiochus Magnus a cikin kowane yaƙe-yaƙe uku da aya ta goma, ta goma sha ɗaya, da ta goma sha biyar suka wakilta, muna kuma ganin a tarihin aya ta tara zuwa ta goma sha shida tashin da faɗuwar annabcin ƙarya na annabcin Littafi Mai Tsarki.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Ayoyi na ɗaya zuwa huɗu sun bayyana tashi da fāɗuwar ikon macijin. Ayoyi na tara da goma kuma sun nuna shekarun 1798 da 1989 bi da bi, kuma ta haka ayoyi na tara zuwa goma sha shida sun bayyana tashi da fāɗuwar annabin ƙarya. Ayoyi na arba’in zuwa arba’in da biyar suna wakiltar tashi da fāɗuwar dabbar. Ayoyi na tara da goma kuma suna daidaita da lokuta biyu na “ƙarshen zamani” da ke cikin aya ta arba’in, wato a 1798 da 1989.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
‘Yar’uwa White ta sanar da mu a fili cewa, rashin fahimtar “lokacin ƙarshe” yana haifar da ruɗani game da inda ya kamata a yi amfani da annabce-annabcen.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Mutane da yawa suna yin irin wannan abu a yau, a shekara ta 1897, domin ba su sami ƙwarewa a saƙon gwaji da ke ƙunshe cikin saƙonnin mala’iku na fari, na biyu, da na uku ba. Akwai waɗanda suke binciken Nassosi domin neman hujja cewa waɗannan saƙonni har yanzu suna nan a gaba. Suna tattara gaskiyar saƙonnin, amma sun kasa ba su matsayinsu da ya dace a cikin tarihin annabci. Saboda haka irin waɗannan suna cikin haɗarin ɓatar da mutane game da tantance inda ya kamata a saƙonnin su kasance. Ba su gani kuma ba su fahimci lokacin ƙarshe ba, ko lokacin da ya kamata a tantance saƙonnin. Ranar Allah na zuwa da takun sawu na ɓoye, amma masu hikima da manyan mutane na zato suna ta surutu game da ‘ilimi mafi girma’ wanda suke zaton ya samo asali ne daga mutane masu iyaka. Ba su san alamu na zuwan Almasihu ba, ko na ƙarshen duniya.” Sermons and Talks, juzu’i na 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Jigon aya ta goma shi ne “lokacin ƙarshe,” kuma akwai “lokutan ƙarshe” da dama da aka fayyace a sura ta goma sha ɗaya. Idan ba ku “gani kuma kuka fahimta” “lokutan ƙarshe” a sura ta goma sha ɗaya ba, ba za ku san lokacin da za ku “daidaita saƙonnin” ba. Ta ce, “akwai waɗanda suke binciken Nassosi,” kuma kamar yadda yake ga dukan annabawa, kalmominta suna magana ne game da kwanaki na ƙarshe; saboda haka, a kwanaki na ƙarshe, waɗanda take bayyana su rukuni ne da ba su fahimci lokacin ƙarshe ba, don haka su ma su ne “kyawawan budurwai” na Amos waɗanda suke faɗuwa ba kuma su ƙara tashi ba har abada.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
A cikin sura ta goma sha ɗaya, aya ta ɗaya, Darius da Cyrus suna tsaye tare domin su nuna lokacin ƙarshe a shekara ta 1989. Sa’ad da Ptolemy ya tafi Babila ya kuma kai sarkin arewa bauta a Masar a shekara ta 246 K.H., abin da kuma yake wakiltar 1798 kamar yadda aka bayyana a ayoyi bakwai zuwa tara, wannan ya kasance “lokacin ƙarshe.” Aya ta goma ita ce “lokacin ƙarshe” a shekara ta 1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 shi ne ƙarshen shekaru dubu biyu da ɗari biyar da ashirin na warwatsawa a kan masarautar arewacin Isra’ila, wanda ya fara a 723 K.H. Shekaru dubu ɗaya da ɗari biyu da sittin daga baya, a 538, papacy ta yi mulki na tsawon shekaru dubu ɗaya da ɗari biyu da sittin har zuwa 1798. 1798 “lokacin ƙarshe” ne, gama shi ne ƙarshen sau bakwai, haka kuma na shekaru dubu ɗaya da ɗari biyu da sittin, da kuma na shekaru dubu ɗaya da ɗari biyu da casa’in na sura ta goma sha biyu ta Daniyel. 1798 “lokacin ƙarshe” ne, sabili da haka 538 ma “lokacin ƙarshe” ne. 538 shi ne ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin da arna suka tattake Wuri Mai Tsarki na Allah da rundunarsa, wanda ya gabaci papacy wajen yin wannan aiki ɗaya na tsawon daidai wannan adadin lokaci.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 yana wakiltar ba papacy iko, kuma ta haka yana kuma wakiltar sake ba papacy iko a lokacin dokar Lahadi. Dokar Lahadi tana bayyana “lokacin ƙarshe.” Saboda haka, aya ta goma sha shida, haka kuma aya ta ɗaya, bakwai zuwa tara, da aya ta goma, dukansu suna nuna “lokacin ƙarshe.” Waɗanda suka san inda za a sanya saƙonnin ne za su fahimci wannan gaskiya. Pompey ya cika aya ta goma sha shida sa’ad da ya ƙwace Urushalima. Julius Caesar, Augustus Caesar, da Tiberias Caesar suka biyo bayansa. Haihuwar Yesu ta kasance “lokacin ƙarshe,” kuma ta faru ne a zamanin Augustus Caesar.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Sa’an nan kuma wani mai karɓar haraji zai tashi a matsayinsa a cikin ɗaukakar mulkin; amma cikin ’yan kwanaki kaɗan za a hallaka shi, ba cikin fushi ba, kuma ba cikin yaƙi ba. Daniyel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Aya ta ashirin ta ƙara cikin jerin “lokacin ƙarshe” a sura ta goma sha ɗaya, haka kuma Tiberiyas Kaisar wanda ya yi mulki a lokacin gicciye Almasihu.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Kuma a matsayinsa wani ƙasƙantaccen mutum zai tashi, wanda ba za su ba shi darajar mulkin ba; amma zai zo cikin salama, ya kuma mallaki mulkin ta wurin yaudara da lallashi. Kuma da ƙarfin ambaliya za a shafe su daga gabansa, a kuma karya su; haka ma shugaban alkawari. Daniyel 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Gicciye yana tsaye a tsakiyar makon annabci wanda Almasihu ya zo ya tabbatar da shi tare da mutane da yawa.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Kuma zai tabbatar da alkawari tare da mutane da yawa na mako guda ɗaya; kuma a tsakiyar makon zai sa hadaya da baiko su ƙare, kuma saboda yaɗuwar abubuwan ƙyama zai mai da shi kufai, har zuwa ƙarshe, kuma abin da aka ƙaddara za a zubo a kan wanda aka mai da kufai. Daniyel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
A tsakiyar makon, muna da mafari da ƙarshe domin farkon kwanaki dubu ɗaya da ɗari biyu da sittin sun ƙare daidai a inda kwanaki dubu ɗaya da ɗari biyu da sittin na gaba suka fara. Makon ya yi daidai da lokuta bakwai na warwatsewa a kan mulkin arewa, wanda ya wakilci duka arna da papalism suna tattake Wuri Mai Tsarki da runduna.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki kuma ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayin game da hadaya ta kullum, da laifin tawayen da ke kawo kufaitarwa, da ba da Wuri Mai Tsarki da rundunar duka biyu a tattake su a ƙarƙashin ƙafa? Daniyel 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 “lokacin ƙarshe” ne, kuma ya yi daidai da gicciye, wanda shi ma ƙarshen wani zamani na annabci ne. 538 da gicciyen suna ba da shaidu biyu cewa duka farkon da ƙarshen wani annabci ana yi musu alamar annabci a matsayin “lokacin ƙarshe.”
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Ayoyi na ashirin da ɗaya da na ashirin da biyu, aya ta ashirin, aya ta goma sha shida, aya ta goma, ayoyi na bakwai zuwa tara, da kuma aya ta ɗaya, duk suna nuna “lokacin ƙarshe.” Aya ta ashirin da uku tana bayyana ƙawancen da Yahudawan Maccabee suka yi da arna Roma tsakanin 161 zuwa 158 K.H. Tarihin Daular Hasmonean tun daga yaƙinsu na farko har zuwa ƙarshensu a halakar Urushalima a 70 A.H. yana wakiltar Furotestocin ridda a cikin Amurka, farawa a 1844, ƙarshen annabcin lokaci, sabili da haka “lokacin ƙarshe,” yana kuma ƙarewa da dokar Lahadi kamar yadda 70 A.H. yake wakilta.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Aya ta ashirin da uku tana bayyana “lokacin ƙarshe” a shekara ta 167 K.H. a yaƙin Modein, haka kuma a shekara ta 70 A.H., duka biyun suna wakiltar 1844 da kuma dokar Lahadi bi da bi. Aya ta ashirin da uku, ayoyi na ashirin da ɗaya da ashirin da biyu, aya ta ashirin, aya ta goma sha shida, aya ta goma, ayoyi na bakwai zuwa tara, da kuma aya ta ɗaya, duk suna nuna “lokacin ƙarshe.”
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Aya ta ashirin da huɗu ta nuna fifikon mulkin Roma ta arna na shekaru ɗari uku da sittin, ta haka tana nuna farkon a shekara ta 31 K.H.K. da kuma ƙarshe a shekara ta 330 a matsayin “lokacin ƙarshe.” Aya ta ashirin da bakwai da aya ta ashirin da tara suna nuna duka farkon da kuma ƙarshen wannan lokaci; saboda haka aya ta ashirin da huɗu, aya ta ashirin da bakwai, aya ta ashirin da tara, aya ta ashirin da uku, ayoyi na ashirin da ɗaya da ashirin da biyu, aya ta ashirin, aya ta sha shida, aya ta goma, ayoyi bakwai zuwa tara, da kuma aya ta ɗaya, duk suna nuna “lokacin ƙarshe.”
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Aya ta talatin da ɗaya ta nuna shekara ta 538 lokacin da aka kafa ƙazamin abin nan mai kawo kufai, kuma ayoyi na talatin da shida da na arba’in suna nuna shekara ta 1798 a matsayin “lokacin ƙarshe.” Shekara ta 538 a aya ta talatin da ɗaya, da shekara ta 1798 a ayoyi na talatin da shida da na arba’in, da kuma ayoyi na ashirin da bakwai da na ashirin da tara, aya ta ashirin da huɗu, aya ta ashirin da uku, ayoyi na ashirin da ɗaya da na ashirin da biyu, aya ta ashirin, aya ta goma sha shida, aya ta goma, ayoyi na bakwai zuwa na tara, da kuma aya ta ɗaya—duk suna nuna “lokacin ƙarshe.”
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
An ambaci “lokacin ƙarshe” sau goma sha uku kafin aya ta arba’in da ɗaya, wadda ita ce dokar Lahadi, da kuma wani “lokacin ƙarshe,” kamar yadda yake a aya ta arba’in da biyar lokacin da fafaroma zai kai ga ƙarshensa ba tare da wanda zai taimake shi ba. Sau goma sha biyar ne aka kafa “lokacin ƙarshe” a cikin sura ta goma sha ɗaya. Jigon aya ta goma shi ne “lokacin ƙarshe.” Yana wakiltar gaskiyoyin da aka warware hatiminsu a lokacin hatimtar mutum dubu ɗari da arba’in da huɗu.
We will continue in the next article.
Za mu ci gaba a talifi na gaba.