Article

# Panium - Number Twenty

Panium — Lamba Ashirin

Daniel 11’s Sequence and the 2025 Warning

Jerin Abubuwan da ke cikin Daniyel 11 da Gargadin 2025

Author

Jeff Pippenger

Published

March 2, 2026

Formats

PDF
Word

The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Farkon amfani da tarihin da ya cika ayoyi goma zuwa goma sha shida ya nuna cewa Roma, wadda ta kafa wahayin, ta iso a shekara ta 200 K.H., shekarar da aka yi yaƙin Panium; kuma ina ba da shawarar cewa a shekara ta 2025 Roma ta iso ta kuma kafa wahayin ta wurin rantsar da Trump da Paparoma Leo. Shekara ta 2025 tana wakiltar lokaci kaɗai da aka rantsar da Paparoma da Shugaban Ƙasa a shekara guda. An ɗaga dabbar da surarta domin dukan waɗanda suke shirye su gani a shekara ta 2025. Ba kamar farkon masu bishara ba, ni ina amfani da jerin ayoyin, maimakon tarihin da ya fara cika ayoyin. Na yarda da tarihin, amma ina jingina ga wani tsari a cikin ayoyin a matsayin ginshiƙin tarihin, maimakon amfani da tarihin domin ayyana ginshiƙin ayoyin. Ina jayayya cewa hanyoyin nan biyu dukansu daidai ne.

## The Revolution of the Maccabees

Juyin Juya Halin Makabiyawa

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Ina amfani da jerin Makabiyawa ta irin wannan hanya. Tawayen Makabiyawa a shekara ta 167 K.H. ya faru ne da daɗewa bayan yaƙin Panium a shekara ta 200 K.H., kuma tun kafin Pompey ya kama Urushalima a shekara ta 63 K.H. Jerin da ya fara a aya ta goma sha shida da nasarar Janar Pompey a kan Urushalima a shekara ta 63 K.H., kuma ya ci gaba har zuwa Kaisar Tiberiyas wanda ya yi mulki a lokacin da aka gicciye Yesu. Gicciye da Tiberiyas an wakilta su a aya ta ashirin da biyu ta sura ta goma sha ɗaya.

> 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 11:22.

> Kuma da rundunonin ambaliya za a share su daga gabansa, kuma za a karya su; hakika, har da sarkin alkawari ma. Daniyel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Mamayar Urushalima da Janar Pompey ya yi a shekara ta 63 Kafin Haihuwar Almasihu a aya ta goma sha shida, sa’an nan kuma gicciye a shekara ta 31 Bayan Haihuwar Almasihu a aya ta ashirin da biyu, suna wakiltar wani layin annabci ne da ya fara da alamar dokar Lahadi kuma ya ƙare da alamar dokar Lahadi. Aya ta ashirin da uku katsewa ce a cikin nassin, saboda haka tana nuna aya ta ashirin da biyu a matsayin ƙarshen layin annabcin da ya fara a aya ta goma sha shida. Tare da bayyanannen ƙarshen wannan layi a aya ta ashirin da biyu, akwai kuma gaskiyar cewa aya ta ashirin da biyu alama ce ta wannan waymark ɗin da aka wakilta a aya ta goma sha shida, ta haka tana ba da shaidar alfa da omega cewa ayoyi na goma sha shida zuwa ashirin da biyu suna wakiltar wani keɓaɓɓen layin annabci.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

A ƙara da wannan cewa ayoyi na goma sha biyar da goma sha shida suna nuna sauyin daga mulkin Seleucid zuwa ikon Roma, kuma za ka ga katsewar ci gaba daga Seleucid a aya ta goma sha biyar zuwa ga Romawa a aya ta goma sha shida, kuma jerin da ya fara daga aya ta goma sha shida zuwa ta ashirin da biyu a fili yake a ware a matsayin sahu guda na annabci. Aya ta goma sha shida tana gabatar da iko na gaba wanda zai mallaki Yahudiya, ta haka tana nuna sauyin tarihin annabci kamar yadda yake tare da aya ta ashirin da uku. Sahun ya fara kuma ya ƙare da alamar dokar Lahadi, kuma sahun ya ƙare a aya ta ashirin da biyu na sura ta goma sha ɗaya.

## Smith—and Three Caesars

Smith—da Kaisar Uku

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Kasancewar aya ta goma sha shida tana wakiltar dokar Lahadi, kamar yadda aya ta ashirin da biyu ma take yi—yana bukatar a daidaita ayoyin biyu a kan juna. Uriah Smith ya yi sharhi a kan aya ta ashirin da uku, kuma ya bayyana dalilin da ya sa take wakiltar tarihin da ya fara tun can baya a cikin tarihin ayoyin da suka gabata, maimakon ta wakilci tarihin da yake biyo nan da nan bayan gicciyen aya ta ashirin da biyu.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “Aya ta 23. Kuma bayan an yi ƙawance da shi, zai yi aiki da yaudara; gama zai hau, kuma zai ƙarfafa tare da ƙaramin jama'a.”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “Shi” wanda aka yi alkawarin da shi a nan, dole ne ya zama wannan iko ɗaya da ya kasance batun annabcin tun daga aya ta 14; kuma cewa wannan shi ne ikon Roma, cikar annabcin a cikin mutane uku ta nuna wannan ba tare da wata gardama ba, kamar yadda aka riga aka lura, waɗanda suka yi mulki a jere bisa Daular Roma; wato, Julius, Augustus, da Tiberius Caesar. Na fari, da ya komo sansanin ƙasarsa cikin nasara, ya yi tuntuɓe ya fāɗi, kuma ba a sāme shi ba. Aya ta 19. Na biyu kuwa, mai tara haraji ne; kuma ya yi mulki cikin ɗaukakar masarauta, ya kuma mutu ba cikin fushi ba ko cikin yaƙi ba, sai dai cikin salama a kan gadonsa. Aya ta 20. Na ukun kuwa, munafuki ne, kuma ɗaya ne daga cikin mafi ƙasƙantar halaye. Ya karɓi mulki cikin salama, amma duka mulkinsa da rayuwarsa sun ƙare da tashin hankali. Kuma a zamanin mulkinsa ne aka kashe Yariman alkawari, Yesu Banazare, a bisa gicciye. Ayoyi 21, 22. Almasihu ba zai taɓa sāke a karya shi ko a kashe shi ba; saboda haka, a cikin babu wata gwamnati dabam, kuma a babu wani lokaci dabam, za mu iya samun cikar waɗannan abubuwa. Wasu suna ƙoƙarin ɗora waɗannan ayoyi ga Antiochus, su mai da ɗaya daga cikin manyan firistocin Yahudawa ya zama yariman alkawari, ko da yake ba a taɓa kiran su da wannan suna ba. Wannan irin wannan tunani ne wanda yake ƙoƙarin mai da mulkin Antiochus ya zama cikar ƙaramin ƙahon Daniyel 8; kuma ana gabatar da shi ne saboda wannan manufa ɗaya; wato, a karya babbar sarkar shaidu wadda take nuna cewa koyarwar Zuwa na Almasihu ita ce koyarwar Littafi Mai Tsarki, kuma cewa Almasihu yanzu yana bakin ƙofa. Amma ba za a iya rushe shaidar ba; ba za a iya karya sarkar ba.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Bayan ya bi da mu ta cikin al’amuran mulkin duniya na daular har zuwa ƙarshen makonni saba’in, annabin, a aya ta 23, ya mayar da mu baya zuwa lokacin da Romawa suka shiga alaƙa kai tsaye da mutanen Allah ta wurin yarjejeniyar Yahudawa, a shekara ta 161 K.H.; daga wannan wuri ne kuma aka ci gaba da kai mu a kan layi madaidaici na abubuwan da suka faru har zuwa nasara ta ƙarshe ta ikkilisiya, da kafa madawwamin mulkin Allah. Yahudawa, da yake sarakunan Siriya suna matsananciyar zaluntarsu, suka aika jakadanci zuwa Roma, domin su roƙi taimakon Romawa, kuma su haɗa kansu da su cikin ‘yarjejeniya ta zumunci da haɗin guiwa tare da su.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Romawa suka saurari roƙon Yahudawan, suka kuma ba su wata doka, wadda aka tsara cikin waɗannan kalmomi:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Dokar majalisar dattawa game da yarjejeniyar taimakon juna da abota tare da al’ummar Yahudawa. Ba zai zama halas ga kowane mutum da yake ƙarƙashin Romawa ya yi yaƙi da al’ummar Yahudawa ba, ko kuma ya taimaki waɗanda suke yin haka, ta wajen aika musu da hatsi, ko jiragen ruwa, ko kuɗi; kuma idan aka kai wa Yahudawa hari, Romawa za su taimake su gwargwadon iyawarsu; haka kuma, idan aka kai wa Romawa hari, Yahudawa za su taimake su. Kuma idan Yahudawa suna da niyyar ƙara wani abu a cikin wannan yarjejeniyar taimakon juna, ko su rage wani abu daga gare ta, za a yi hakan ne da yardar bai ɗaya ta Romawa. Kuma duk wani ƙari da aka yi haka, zai kasance yana da cikakken ƙarfi.’ ‘Wannan doka ce,’ in ji Josephus, ‘Eupolemus, ɗan Yohanna, da Jason, ɗan Eleazer, suka rubuta ta, a lokacin da Yahuza yake babban firist na al’ummar, kuma Simon, ɗan’uwansa, yake shugaban rundunar sojoji. Kuma wannan ita ce yarjejeniya ta farko da Romawa suka yi da Yahudawa, kuma an gudanar da ita ta wannan hanya.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “A wannan lokaci Romawa ƙaramar al’umma ce, kuma suka fara yin aiki da yaudara, ko kuma da dabara, kamar yadda kalmar take nufi. Kuma daga wannan matsayi suka tashi ta hanyar ci gaba mai ɗorewa da sauri zuwa kololuwar iko wadda daga baya suka kai.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Ba gicciyen da ke aya ta ashirin da biyu kaɗai yake kawo ƙarshen wani layi da alama wadda take kuma a farkon layin ba, amma aya ta gaba kuma tana komawa cikin tarihin da ya gabaci gicciyen, zuwa wajen shekaru talatin bayan Panium da kuma wajen shekaru ɗari kafin Roma ta ci Urushalima. Alamar hanya ta ƙawancen Yahudawa da Smith ya bayyana a nan a matsayin 161 BC, wasu daga cikin majagaban farko sun bayyana ta a matsayin 158 BC. Batun da nake mayar da hankali a kai a nan ba wai kwanan shekarar sosai ba ne, sai dai cewa ayoyi na goma sha shida zuwa ashirin da biyu suna wakiltar wani layi na tarihin annabci wanda dokar Lahadi ita ce alfa da omega na wannan layin. Sa’an nan, da zarar an gabatar da layin da ke daga aya ta goma sha shida zuwa ta ashirin da biyu, aya ta ashirin da uku tana maimaitawa tare da faɗaɗa tarihin da ke cikin layin ayoyi na goma sha shida zuwa ashirin da biyu. Layin tarihin annabci da aya ta ashirin da uku take wakilta shi ne tarihin Makkabiyawa, kuma tarihin Makkabiyawa cikakkiyar daidaitacciyar kamance ce da tarihin Amurka.

## Two Dynasties

Dauloli Biyu

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Makabiyawa suna wakiltar tawaye ne a kan masarautar Seleucid wanda ya fara a zamanin mulkin Antiochus Epiphanes. Tawayen ya kasance a kan masarautar Seleucid ta arewa, kuma ya haifar da nasara wadda ta kai ga kafuwar ɗaya daga cikin daulolin Yahudiya biyu a wannan zamani, wanda a ƙarshe ya kai ga hallakar Urushalima a shekara ta 70 AD. Daular farko ita ce ta Hasmonean, ta biyu kuma ita ce ta Herodian. Daular Herodian ita ce gwamnati ta biyu ta Yahudiya bayan kuɓuta daga masarautar Seleucid ta arewa. Tana da alaƙa kai tsaye da tsarin Romawa, alhali kuwa daular Hasmonean da ta gabace ta ainihin ta Yahudawa ce. Daular Hasmonean ta fara a shekara ta 141 BC, kuma a shekara ta 37 BC daular Herodian ta fara, ta kuma dawwama har zuwa shekara ta 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Dauloli suna wakiltar gwamnatin Yahudiya, tsohuwar kuma ainihin ƙasa mai ɗaukaka. Tawayen Makkabiyawa ya kasance daga 167 zuwa 160 K.Z. A shekara ta 164 K.Z. Makkabiyawa suka kori Antiyokus Epifanes daga Urushalima, suka tsarkake kuma suka sake keɓe haikali bayan Antiyokus ya ƙazantar da shi, amma sai a shekara ta 141 K.Z. ne ikon Seleusid na arewa ya sami cikakkiyar nasara a kansa, kuma daular Hasmoneya ta fara.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Daular Herodiyawa mabuɗi ce ga wannan layi, domin Herodus Mai Girma ne ya ba da umarni a kashe jarirai a lokacin haihuwar Yesu, kuma ɗansa ne yake mulki sa’ad da Yesu ya mutu. Herodus Mai Girma shi ne uban, kuma shi sarki ne a kan Yahudiya, amma ɗansa tetrark ne kaɗai, ma’ana shi mai mulki ne a kan rubu’i ɗaya na masarautar, kamar gwamna maimakon sarki. Wannan ne ya sa bai da ikon da ya wajabta masa ya haɗa kai da Bilatus domin a gicciye Almasihu. Haihuwar Yesu ita ce “lokacin ƙarshe” na annabci a cikin layin annabcinsa, mutuwarsa kuwa tana wakiltar dokar Lahadi. Herodus na farko yana wakiltar 1989, kuma Herodus na ƙarshe shi ne dokar Lahadi. Herodus uba zuwa Herodus ɗa shi ne layin annabcin Almasihu.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Jerin Makkabiyawa ta fara ne da nasarar tawaye a kan wani sarki na arewa wanda ya tilasta wa Yahudawa al’adunsa na Girka, da kuma al’adarsa da addinin Girka. Farkon daular Hasmonean ya wakilci shekara ta 1798. Me ya sa haka, za ka iya tambaya? Idan wata daula ta fara a wani “lokacin ƙarshe” na annabci, kamar yadda ya kasance da daular Herodiyawa a haihuwar Almasihu, to, lallai ne bisa wajabcin annabci ɗayar daular ma ta kasance da irin wannan mafari. Duk daulolin nan biyu suna farawa da wani lokaci na ƙarshe, sa’ad da muka ɗauki haihuwar Almasihu a matsayin “lokacin ƙarshe,” amma wawaye ba su taɓa ganin hasken da aka buɗe hatiminsa ba wanda yake da alaƙa da lokacin ƙarshe.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “A zamaninmu, kamar yadda yake a zamanin Almasihu, ana iya karanta ko fassara Nassosi ba daidai ba. Da Yahudawa sun yi nazarin Nassosi da zukata masu himma da addu’a, da bincikensu ya sami lada da sanin gaskiya game da lokacin, ba lokacin kaɗai ba, har ma da yadda bayyanar Almasihu za ta kasance. Da ba su jingina bayyanarsa ta biyu mai ɗaukaka ga zuwansa na farko ba. Suna da shaidar Daniyel; suna da shaidar Ishaya da sauran annabawa; suna da koyarwar Musa; ga kuma Almasihu a tsakiyarsu ƙwarai, duk da haka suna ta binciken Nassosi domin neman hujja game da zuwansa. Kuma suna aikata wa Almasihu ainihin abubuwan da aka annabta za su aikata masa. Makanta ta ruɗi ta rufe su ƙwarai har ba su san abin da suke yi ba.”

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages 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.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Kuma da yawa suna yin irin waɗannan abubuwa a yau, a cikin 1897, domin ba su samu gogewa cikin saƙonnin gwaji da suke ƙunshe cikin saƙonnin mala’iku na fari, na biyu, da na uku ba. Akwai waɗanda suke binciken Littattafai domin neman tabbaci cewa waɗannan saƙonni har yanzu suna nan gaba. Suna tattara gaskiyar waɗannan saƙonni, amma sun kasa ba su matsayinsu da ya dace a tarihin annabci. Saboda haka irin waɗannan suna cikin haɗarin ɓatar da mutane game da inda za a sa waɗannan saƙonni. Ba sa gani kuma ba sa fahimtar lokacin ƙarshe, ko kuma lokacin da ya kamata a sa waɗannan saƙonni. Ranar Allah tana zuwa da takun sawu na ɓoye; amma waɗanda ake ɗauka masu hikima da manya suna ta surutu game da ‘Babban Ilimi.’ Ba su san alamun zuwan Almasihu ba, ko na ƙarshen duniya.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Gano haihuwar Almasihu a matsayin “lokacin ƙarshe,” sabili da haka a matsayin mabuɗin shigo da zuriyar Makkabiyawa cikin mahallin gaskiyar yanzu na kwanakin ƙarshe, yana mai da Almasihu ainihin cibiyar wannan nassi, abin da kuma shaida ne cewa wannan amfani ya inganta.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Jerin Makkabiyawa yana misalta ƙasa mai ɗaukaka ta ruhaniya, kuma misalin ya fara ne a wani zamani inda mazaunan ƙasa mai ɗaukakar suka balle daga mulkin siyasa da na addini na sarkin arewa. Tawayen Makkabiyawa da ya kai ga daular Hasmonean yana wakiltar 1776, kuma tawayen da aka yi wa sarkin arewa wanda Makkabiyawan suka kammala ya wakilta Yaƙin Juyin Juya Hali. Shekaru ashirin da biyu daga 1776 zuwa 1798 suna wakiltar tawayen Makkabiyawa da ya kai ga daular Hasmonean a ƙarshen zamani a 1798, wanda ya ci gaba har sai daular Herodiyawa ta fara a ƙarshen zamani a 1989. Daular Herodiyawa ta ci gaba har zuwa hallakar Urushalima a shekara ta 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Abin da yake da muhimmanci a gane a cikin wannan layin tarihi abu ne guda biyu; shi ne misalin tsohuwar ƙasa mai ɗaukaka wadda take alamta ƙasa mai ɗaukaka ta zamani, kuma yana farawa ne a cikin wani layin tarihi da ya fara da aya ta goma sha shida, inda Roma ta ci ƙasa mai ɗaukaka da farko, ta haka tana bayyana babban jigon wannan layin. Layin daga aya ta goma sha shida zuwa aya ta ashirin da biyu yana wakiltar ƙasa mai ɗaukaka, kuma mahallinsa shi ne dokar Lahadi mai zuwa nan ba da daɗewa ba. Haka kuma wannan layin yana wakiltar rukuni biyu na masu bauta da suke tasiri a kan gwamnatocin dauloli biyu. Sadukiyawa sun fi ƙaranci a yawan jama'a amma gaba ɗaya su ne suka rinjayi tsarin addini da siyasa na Yahudawa a cikin lokutan daulolin biyu. Tsarin addini ana tafiyar da shi ne ta wurin firistoci, kuma waɗannan firistocin su ma Sadukiyawa da Farisiyawa duka sun yi tasiri a kansu. Gwamnatocin Hasmonean da Herodian duka Farisiyawa da Sadukiyawa sun yi tasiri a kansu, kuma daulolin biyu ɗin suna wakiltar gwamnatin Amurka daga 1798 har zuwa dokar Lahadi.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Farisiyawa da Sadukiyawa suna wakiltar ƙungiyoyi biyu na ra’ayoyin siyasa waɗanda ake bambanta su da matsayinsu a kan batun bauta. Jam’iyyar Democrats masu goyon bayan bauta ne, Jam’iyyar Republicans kuwa masu adawa da bauta ne; kuma tare suna hulɗa da tsarin siyasar gwamnatin tsarin mulki ta Ƙasar Amurka. Wannan gwamnati ita ce dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku, kuma tarihin waje na dabbar ƙasa ana wakilta shi da ƙahonta na jam’iyyar Republican. Tarihin cikinta kuwa ana wakilta shi da ƙahon Furotesta. An rarrabe ƙahonin a kan dabbar, domin dabbar ita ce Tsarin Mulki wanda ya raba ƙahon jiha da ƙahon coci, amma suna tafiya tare cikin tarihi. Ƙahon jam’iyyar Republican yana da tasiri biyu, ko dai domin bauta ko kuma gaba da bauta. Ƙahon Furotesta kuma yana da tasiri biyu, ko dai domin Asabar ta kwana ta bakwai ko kuma ranar farko ta rana.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Kimanin shekaru talatin bayan yaƙin Panium, Maccabees suna yi wa tarihin Amurka alama a matsayin mulki na shida na annabcin Littafi Mai Tsarki. Sa’an nan kuma, kimanin ƙarni guda daga baya, aya ta goma sha shida ta cika sa’ad da aka ci Urushalima da yaƙi, abin da yake wakiltar gicciye. Yahudiya ita ce ta biyu cikin cikas uku da Roma ta rinjaya yayin da take karɓar iko a kan duniya. Janar Pompey ya ci Siriya da yaƙi a shekara ta 65 BC, sannan kuma Yahuda a shekara ta 63 BC. Augustus Caesar zai ci cikas na uku a yaƙin Actium a shekara ta 31 BC. Ana wakiltar wannan tarihi a cikin jerin aya ta goma sha shida zuwa ta ashirin da biyu.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

A lokacin gicciye, tarihin Maccabees ya riga ya kwashe kusan shekara ɗari biyu yana gudana. Uriah Smith ya nuna cewa tarihin da aka wakilta ta wurin ƙawancen da aka yi da Yahudawa a aya ta ashirin da uku ya kamata a daidaita shi da wani mafarin tarihi da ya faru kusan shekara ɗari biyu kafin tarihin gicciye da ke aya ta ashirin da biyu. Tarihin gicciye da ke aya ta ashirin da biyu dole ne a daidaita shi da aya ta goma sha shida, gama aya ta goma sha shida ita ma dokar Lahadi ce. Wannan yana nufin cewa layin Maccabees, wanda shi ne tarihin ƙasa mai ɗaukaka ta Yahuda, yana farawa tun da wuri sosai kafin dokar Lahadi ta aya ta goma sha shida.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Sa’ad da muka fahimci cewa tarihin Milleriyawa yana misalta tarihin dubu ɗari da arba’in da huɗu, za mu iya daidaita ƙarshen zamani na Milleriyawa a shekara ta 1798 da ƙarshen zamani na dubu ɗari da arba’in da huɗu a shekara ta 1989. Idan muka yi haka, muna shimfiɗa tarihin mala’ika na farko da na biyu a kan tarihin mala’ika na uku. 1798 da 1989 su ne alamomin hanya na alfa da omega na tarihin aya ta arba’in na Daniyel goma sha ɗaya.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Aya ta arba’in ta fara ne a “lokacin ƙarshe,” wanda ana iya tabbatarwa cikin sauƙi cewa shi ne 1798; kuma idan aka fahimce ta daidai, rugujewar Tarayyar Soviet a 1989 ta cika aya ta arba’in, kuma wannan cikar ita ma ta kasance “lokacin ƙarshe.” “Lokutan ƙarshe” guda biyu, a cikin aya ɗaya, wadda take cikin wannan sura ɗaya da layin Maccabees. Tawayen Maccabees da ya kai ga daular Hasmonean yana wakiltar shekaru ashirin da biyu daga 1776 har zuwa 1798. A 1798 daular Hasmonean ta fara, kuma daular Herodiyawa ta fara a 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Aya ta goma na Daniyel goma sha ɗaya tana bayyana shekarar 1989, kuma aya ta goma sha shida ita ce dokar Lahadi. Layin tarihi da yake cikin waɗannan ayoyin yana wakiltar yaƙe-yaƙe uku, da rushewar wani sarkin kudu da shigar Roma cikin tarihin annabci. Haka kuma yana ƙunshe da layin dauloli biyu waɗanda suke zama alama ta canjin da yake faruwa sa’ad da dabbar duniya ta Ru’ya ta Yohanna goma sha uku wadda “tana da ƙaho biyu kamar na ɗan rago, kuma” “ta yi magana kamar maciji.” A jere, daular Yahudawa ta farko ita ce ɗan rago, daular Romawa ta biyu kuma ita ce maciji. Daular farko ta Yahudawa ce, ta biyu kuma ta Romawa ce. Ko ta Yahudawa ce ko ta Romawa, dabbar duniya tana da ƙaho biyu.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Daular Yahudawa tana wakiltar ƙahon Furotesta, kuma daular Roma tana wakiltar ƙahon Jam’iyyar Republican. Haka kuma duka ƙahonan suna da rarrabuwar annabci biyu. Sadukiyawa da Farisiyawa suna bayar da tsarin da ya yi daidai da Demokrat masu goyon bayan bauta da kuma Republican masu adawa da bauta; yayin da kuma suke wakiltar ninki-biyu na rabuwar budurwai marasa hikima sabanin budurwai masu hikima. Farisiyawa, a matsayin budurwai marasa hikima, ana tsarkake su a rashin cikar bege na farko, kuma ana tsarkake Sadukiyawa a tsarkakewar haikali ta biyu. Farisiyawa, kamar ikkilisiyar Sardis, sun yi iƙirarin suna da suna na rai, amma matattu ne, kuma ana fara tsarkake su; sa’an nan kuma Sadukiyawa, waɗanda suka ƙi ikon Allah, suka ƙi iko da saƙon Kukan Tsakar Dare. Sadukiyawa su ne mutanen alkawari da ake wucewa, Sadukiyawa su ne waɗanda suka gamsu da jin daɗin motsin zuciya masu kyau.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “An fahimci cewa zuwan Almasihu, kamar yadda saƙon mala’ika na farko ya sanar, yana wakilta ta wurin zuwan angon. Faɗaɗɗen gyaran nan da ya bazu a ƙarƙashin shelawar zuwansa mai kusa, ya yi daidai da fitowar budurwai. A cikin wannan misalin, kamar yadda yake a cikin na Matiyu 24, an wakilci rukuni biyu. Dukkansu sun ɗauki fitilunsu, Littafi Mai Tsarki, kuma da haskensa suka fita su taryi Angon. Amma yayin da ‘waɗanda suka kasance wawaye suka ɗauki fitilunsu, ba su kuwa ɗauki mai tare da su ba,’ ‘masu hikima kuwa suka ɗauki mai a cikin kwanonsu tare da fitilunsu.’ Rukuni na ƙarshe sun karɓi alherin Allah, ikon Ruhu Mai Tsarki mai sabuntawa da haskakawa, wanda yake mai da maganarsa fitila ga ƙafafu da haske ga hanya. Cikin tsoron Allah suka yi nazarin Nassosi domin su san gaskiya, kuma da ƙwazo suka nemi tsarkin zuciya da na rayuwa. Waɗannan suna da ƙwarewar kansu ta bangaskiya, bangaskiya ga Allah da kuma ga maganarsa, wadda ba za a iya rushe ta ta wurin baƙin ciki da jinkiri ba. Waɗansu kuma ‘suka ɗauki fitilunsu, ba su kuwa ɗauki mai tare da su ba.’ Sun motsa ne daga zuga ta rai. Tsoron da ke cikinsu ya tashi saboda saƙo mai girma da ɗaukaka, amma sun dogara ga bangaskiyar ’yan’uwansu, suna wadatuwa da ƙyaftawar hasken kyawawan ji-jiyoyi, ba tare da cikakkiyar fahimtar gaskiya ko kuma sahihin aikin alheri a cikin zuciya ba. Waɗannan sun fita domin su taryi Ubangiji, cike da bege saboda hangen samun lada nan da nan; amma ba su shirya domin jinkiri da baƙin ciki ba. Sa’ad da gwaje-gwaje suka zo, bangaskiyarsu ta kāsa, kuma fitilunsu suka dushe.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Ko na siyasa ko na addini, waɗannan rukunan biyu suna haɗuwa su yi gaba da masu hikima a cikin rikicin tsakar dare. Da yake an faɗi haka, mun fara maƙalar ne da ɗaga wannan batu cewa ina amfani da aya ta goma sha huɗu bisa ga matsayinta a cikin jerin ayoyin, sabanin tsarin jerin tarihi da ayoyin suke wakilta. Ina amfani da wannan dabarar bisa yarda da matsayin aya ta ashirin da uku. Matsayar alamar hanya ya kamata ta dace da cikar ta a tarihi. Ƙawancen da Yahudawa suka yi da Roma a zamanin Makkabiyawa shi ne ya ƙayyade inda za a yi amfani da ayar. “’Yan fashi” na aya ta goma sha huɗu, waɗanda suke kafa wahayin, sun yi haka ne a shekara ta 200 BC, wato a daidai shekarar yaƙin Panium, amma yaƙin da kuma ’yan fashin alamu biyu ne dabam.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“‘Yan fashi” sun zama ɓangare na labarin, ba domin kafa wata alaƙa kai tsaye da ranar yaƙin Panium ba, sai dai domin a bayyana dangantakar da suka ƙulla da raunanan sarkin Masar mai shekara biyar, wanda Antiochus yake gab da kayarwa. Ba su so a samu tangarda ga shigo da alkamar Masar zuwa Daular Roma. Dangantakar annabci ta Roma da sarkin Masar mai shekara biyar, mai rauni, ita ce batun ayar. Wannan sa-baki yana nuna abin da ya biyo bayan rugujewar da ta biyo bayan yunƙurin Putin na haɗa ƙarƙashin Ikilisiyar Rasha biyayyar ikilisiyar Yukiren kamar yadda take a dā, kafin 1989. Wannan yunƙuri ya fara tabarbarewar masarautarsa ta kudu a hankali, kuma sa’ad da Putin ya mutu kamar yadda Ptolemy ya mutu, ko kuwa aka kore shi ta wata hanya kamar yadda aka yi wa Uzziah da Napoleon, a annabce ana cire shi, sa’an nan kuma jerin shugabanni marasa ƙwarewa sosai su riƙa tafiyar da mulkinsa. Sa’an nan, a zamanin sarkin mai shekara biyar, Roma ta papacy tana sa baki domin ta kare muradunta, wato ikilisiyar Yukiren.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Fafaroma ba ya ɗaukar ɓangare tsakanin Orthodox na Rasha ko na Yukiren; a maimakon haka, yana wasa da kowane ɓangare ne domin ya kawo dukan ƙungiyoyin addini ƙarƙashin ikonsa, kamar yadda aka wakilta a cikin Ishaya huɗu.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Kuma a wannan rana mata bakwai za su kama namiji ɗaya, suna cewa, Za mu ci gurasarmu da kanmu, mu kuma sa tufafinmu da kanmu; sai dai kawai a kira mu da sunanka, domin a kawar da abin kunyarmu. A wannan rana reshen Ubangiji zai zama kyakkyawa da ɗaukaka, kuma amfanin ƙasa zai zama nagari da kyau ga waɗanda suka tsira daga Isra’ila. Kuma zai faru, wanda aka bari a Sihiyona, da wanda ya rage a Urushalima, za a kira shi mai tsarki, wato kowane ɗaya da aka rubuta cikin masu rai a Urushalima. Ishaya 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Fafaroma ta karɓi iko a kan dukan ƙungiyoyin addini, waɗanda aka wakilta a matsayin mata bakwai, wato dukan ikkilisiyoyi. Waɗannan ikkilisiyoyi bakwai suna so a kira su katolika, ma’ana na duniya baki ɗaya, kuma a fili ba mutanen Allah ba ne, gama suna nufin su sa nasu tufafi na kansu. Haɗewar dukan ƙungiyoyin addinin da suke so su sa nasu tufafin ɗan adam yana faruwa ne a lokacin da waɗanda suke cikin “Urushalima za a kira su tsarkaka,” wato lokacin da reshen Ubangiji yake sauyawa daga mutanen Laodikiya zuwa mutanen Filadelfiya; a nan ne Fafaroma take zama kan dukan ƙungiyoyin addini a daidai lokacin da kuma za a mai da ita kan ƙungiyoyin siyasa.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

A cikin shekara ta 1989, cocin Yukren alama ce ta sarkin arewa yana share Tarayyar Soviet, kuma Putin zai nemi maido da tsohuwar dangantakar biyayya, ya kuma karɓi kuturta a goshinsa ya fara tsanantawa addinin da ya ƙi amincewa da bukatunsa. Wannan tsanantawar ta faru a cikin ƙasar Ptolemy kansa, a birnin Alexandria, don haka majami’un da suke cikin Rasha waɗanda Roma ke da tasiri a kansu za su zama abin da Putin zai yi wa hari, da kuma ƙarshe nasa. Yayin da Trump yake shirya wa yaƙin Panium, an bayyana buɗaɗɗiyar dangantakarsa da mai kāre raunanan sarkin-yaro na Masar a shekara ta 2025. Ikon Romawa wanda a shekara ta 200 K.H. ya kāre sarkin-yaro na Masar, ba zai kāre sarkin-yaron ba a lokacin nan. Za ta taimaka wajen kawo ƙarshen sarkin-yaron. Roma a matsayin mai kāre Masar a shekara ta 200 K.H., tana wakiltar Roma a matsayin mai hallaka Masar a yaƙin Panium.

## Millerites

Mabiyan Miller

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Millerites ba su ga ikon Roma uku ba; biyu kaɗai suka gani, amma duk da haka, gaskiyarsu gaskiya ce. Dabarar annabci da take kallon Antiochus a matsayin alama tana ba mu damar mu aiwatar da aya ta goma sha huɗu a cikin tarihin da ya riga aya ta goma sha biyar, ko da yake tarihin da ya fara cika ayoyin ya sanya duka aya ta goma sha huɗu da ta goma sha biyar a shekara ta 200 K.H. Ina ikirarin cewa aya ta goma sha shida ita ce dokar Lahadi mai zuwa nan ba da daɗewa ba, cewa aya ta goma sha huɗu ita ce 2025, kuma aya ta goma sha biyar ita ce yaƙin Panium wanda har yanzu yana gaba. Antiochus ya tabbatar da cewa yaƙe-yaƙen ukun nan layi ɗaya ne na annabci, gama yana a wajen yaƙe-yaƙen uku ɗin duka; amma kuma yana tabbatar da ikirarin da nake yi cewa amfani da ayoyin a kwanakin ƙarshe, sa’ad da aka rarraba su daidai bisa tsarin layi bisa layi.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus yana a dukkan yaƙe-yaƙe uku, kuma a kwanakin ƙarshe yana wakiltar ikon wakili na papacy a 1989 (Reagan da Amurka), 2014 (Zelenskyy da Ukraine), sa’an nan kuma a yaƙin Panium wannan ikon wakili ɗin ɗaya ne kamar na 1989, domin Yesu kullum yana wakiltar ƙarshen tare da farko. Ronald Reagan ya mutu kuma an binne shi, don haka shaidar tarihi ta Antiochus daidai take da fahimtar Millerite, amma tana ƙarƙashin ƙa’idojin da ke tafiyar da amfani da line upon line. Ikon wakili na ƙarshe na papacy a cikin ayoyin shi ne Trump, ko da yake a tarihi Antiochus yana a dukkan yaƙe-yaƙe ukun. Domin cika aya ta goma sha uku dole ne Trump ya sha kashi a zaɓe na biyu, gama a aya ta goma sha uku yana “dawowa,” da ƙarfi fiye da kowane lokaci, da ƙarfin da ya isa a harbe shi ta kunne, abin da tare da babban yatsan hannun dama da babban yatsan ƙafar dama shi ne abin da ya kamata a shafe da jini sa’ad da ake shafe firistoci.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan ya kasance irin Trump, gama Reagan shi ne na fari cikin shugabanni takwas na ƙarshe tun daga lokacin ƙarshe a 1989. Lincoln ya kasance irin Trump, gama shi ne shugaban Republican na farko. An kashe Lincoln ta hannun ’yan Democrat masu goyon bayan bautar bayi cikin ƙawance da Roma, kuma duka Ronald Reagan da takwaransa na papanci John Paul II sun tsira daga yunƙurin kisa. An kashe Trump a siyasance a 2020, ta wurin zaɓen da aka sace, a cikar Ru’ya ta Yohanna sura goma sha ɗaya, aya ta bakwai, sa’an nan a 2024 aka ta da shi, a cikar aya ta goma sha ɗaya.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Kuma sa’ad da suka gama shaidarsu, dabbar da ke fitowa daga ramin marar ƙasa za ta yi yaƙi da su, ta rinjaye su, ta kuma kashe su. … Bayan kwana uku da rabi kuma Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Tashin Trump daga mutuwa shi ne “komowarsa” da aka ambata a aya ta goma sha uku, kuma hakan ya kuma ba da daidaitaccen kwatanci na wata sifa ta Roma, domin Roma ita ce “ta takwas wadda take daga cikin bakwai,” kuma Trump sura ce ta Roma.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Kuma dabbar da ta kasance, amma yanzu ba ta nan, ita ce ta takwas, duk da haka tana daga cikin bakwai ɗin nan, kuma tana tafiya zuwa hallaka. Ru’ya ta Yohanna 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Wa’adin mulki na biyu na Trump ya mai da shi shugaban ƙasa na takwas tun daga Reagan, kuma domin shi ne kuma na shida, Trump, cikin daidaituwa da papacy, shi ne “na takwas, wanda yake daga cikin bakwai.” Takwas alama ce ta tashin matattu, wadda take jaddada cewa shi, a matsayin surar papacy, ya zama dole ya sami mummunan rauni mai kisa wanda aka warkar da shi domin ya “dawo.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Kuma na ga ɗaya daga cikin kawunansa kamar an yi masa rauni har mutuwa; sai aka warkar da rauninsa mai kisa: kuma dukan duniya ta yi mamaki ta bi bayan macijin. Ru’ya ta Yohanna 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Sa’ad da aka warkar da mummunan raunin nan mai kisa, duniya ta “yi mamakin dabbar,” kuma sa’ad da aka ta da Trump a matsayin na takwas wanda yake daga cikin bakwai a cikin 2024, ya “koma,” sai dukan duniya ta yi mamakinsa.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Bayan kwana uku da rabi kuma, Ruhun rai daga wurin Allah ya shiga cikinsu, suka kuwa tsaya da ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Kuma suka ji wata babbar murya daga sama tana ce musu, Ku hauro nan. Sai suka hau zuwa sama cikin gajimare; maƙiyansu kuma suka gan su. Wahayin Yahaya 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump ya “dawo” a zaɓen 2024, sa’an nan kuma a 2025 shi da Paparoma Leo dukansu aka rantsar da su. Yesu ya ba da gargaɗi kai tsaye kuma adalci, ga duk wanda ya so ya gani.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Saboda haka, sa’ad da za ku ga ƙazantar ɓarnar nan, wadda annabi Daniyel ya faɗa a kanta, tana tsaye a wuri mai tsarki, (duk mai karatu, bari ya fahimta.) Matiyu 24:15.

Mark says it perhaps a little clearer.

Mark ya faɗi hakan wataƙila da ɗan ƙarin bayyana.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Amma sa’ad da kuka ga abin ƙyama na hallaka, wanda annabi Daniyel ya faɗa a kansa, yana tsaye a inda bai kamata ba, (mai karatu ya gane,) sa’an nan bari waɗanda suke a Yahudiya su gudu zuwa duwatsu. Markus 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Abin ƙyama na hallaka Roma ce a kowane ɗaya daga cikin matakanta uku. Roma ta arna, ta paparoma, da ta zamani—kowannensu alamar gargaɗi ce ga mutanen Allah. Ya kamata a gane wannan gargaɗi sa’ad da Roma take cikin “wuri mai tsarki” ko kuma inda “bai kamata” ta kasance ba. Ƙasa mai ɗaukaka ita ce ƙasa mai tsarki a cikin Nassosi, kuma Amurka ita ce ƙasa mai ɗaukaka ta ruhaniya.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Ubangiji kuwa zai gāji Yahuda a matsayin rabonsa a cikin ƙasa mai tsarki, zai kuma sāke zaɓen Urushalima. Ku yi shiru, ya dukan masu rai, a gaban Ubangiji; gama ya tashi daga mazauninsa mai tsarki. Zakariya 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Sa’ad da kuka ga Roma tana tsaye a wuri mai tsarki, Ubangiji yana zaɓan Urushalima a matsayin mutanensa na alkawari a karo na ƙarshe. Sa’ad da Reagan, na farko cikin shugabanni takwas, ya kulla ɓoyayyar ƙawance da magabcin Kristi na annabcin Littafi Mai Tsarki, wannan ya wakilci bayyananniyar ƙawance da Roma ta wurin shugaban ƙasa na takwas kuma na ƙarshe tun daga lokacin ƙarshe a 1989. Alamomin Omega sau da yawa suna juya siffofin alamar alpha.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Rantsar da Paparoma Leo da Trump a shekarar 2025 yana bayyana wata dangantaka a bayyane tsakanin dabbar teku da dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Juyawar zuwa ga wata haɗaka a fili tsakanin Trump da Leo, wadda haɗakar ɓoye ta Reagan da John Paul II ta kasance misalinta, tana sanar da mu cewa goyon bayan sarkin-yaro na Masar wanda ya cika aya ta goma sha huɗu a shekara ta 200 K.H., yana wakiltar rashin goyon baya a kwanaki na ƙarshe.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 yana kafa hangen nesa ko annabcin tushe na waje, gama yana ɗaukaka Roma a matsayin gargaɗin Roma wanda Daniyel ya bayyana da alamar “abin ƙyama na hallaka.” Gargaɗin abin ƙyama na hallaka yana faruwa kafin hallakar da “hallaka” ke wakilta. A kewaye Urushalima a ƙarƙashin Cestius, an wakilta gargaɗin ta wajen kafa tutocin ikon Roma a cikin tsattsarkan harabar Wuri Mai Tsarki. Waɗanda suka gani, suka fahimta, suka yi biyayya, suka kuma bar birnin, an kāre su sa’ad da aka sake ci gaba da kewaye birnin. Sun ga alamar gargaɗin Roma. Kiristocin da suka rabu da ikkilisiyar Pergamos wadda ta shiga sasantawa, sannan daga baya ikkilisiyar Tayatira, sun gudu zuwa jeji sa’ad da suka ga mutumin zunubi yana zaune a cikin haikalin Allah. Waɗannan shaidu suna bayyana gargaɗin abin ƙyama na hallaka wanda Daniyel ya faɗa game da shi a kwanaki na ƙarshe.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Mun sha nuna sau da yawa cewa 1888 shi ne kewaye na Cestius, kuma ƙarewar rikicin dokar Lahadi shi ne kewaye na Titus. Dokokin Blair na Lahadi na shekarun 1880 tare da dokokin Lahadi da aka aiwatar a wasu jihohin kudu a cikin shekarun 1880 su ne gargaɗin Cestius wanda kuma ya nuna layin rarrabewa a cikin shawarar Sister White game da zama a ƙauye. Kafin shekarun 1880, shawararta ita ce cewa a nan gaba za mu bukaci mu koma ƙauye, amma bayan shekarun 1880 zama a ƙauye wani abu ne da ya kamata ya riga ya kasance an riga an aiwatar da shi. Alamar gargaɗi ta Kudurorin Blair, waɗanda suke inganta alamar ikon papacy a matsayin alamar ikonta, da aka tattauna a cikin shekarun 1880, ta kasance misalin Patriot Act a 9/11, gama mala’ikan Ru’ya ta Yohanna goma sha takwas ya bayyana a cikin waɗannan tarihohin biyu.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 shi ne gargaɗin Cestius yana kafa ikonsa a wuri mai tsarki inda bai kamata ya kasance ba, gama a 9/11 dokar Roma ta maye gurbin dokar Ingila. A cikin Shari’un Pelosi na shekarar 2021 an yi watsi da sashen bin tsarin shari’a yadda ya kamata, kuma wannan yana wakiltar wani ƙarin taku zuwa ga kewaye na Titus, wanda yake ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Kewayen wani ɗan lokaci ne. 1888 yana magana game da tawaye na ƙahon Furotesta na ciki, kuma 9/11 yana magana game da tawaye na ƙahon Republican na waje. Rantsar da paparoma daga ƙasa mai ɗaukaka a cikin shekarar da aka kuma rantsar da shugaban ƙasa na ƙarshe yana wakiltar gargaɗi na ƙarshe na ƙazamar hallaka tana tsaye a inda bai kamata ta kasance ba, dab da yaƙin Panium. Yaƙin Panium yana kai tsaye zuwa ga dokar Lahadi da yaƙin Actium, wanda ya wakilci cikas na uku kuma na ƙarshe ga Roma arna, sa’an nan Roma arna ta yi mulki mafi girma har tsawon shekaru 360 cikin cikar Daniyel 11:24. A dokar Lahadi masarautu ta shida da ta bakwai duka Roma ta ci su da yaƙi, sa’an nan Roma ta zamani ta yi mulki na sa’a guda ta alama, ko watanni arba’in da biyu na alama.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

A aya ta goma sha shida, Pompey, wanda yanzu ya ci nasara a kan cikas na farko na Roma arna a Siriya, sai ya ci Urushalima. Pompey ya rushe cikas biyu na farko na Roma, sa’an nan Augustus Kaisar ya ci na ukun a Actium. Roma ta zamani ta fara cin sarkin kudu a shekara ta 1989, cikin cikar aya ta arba’in, kuma kamar yadda aya ta goma ta misalta. Sa’an nan a lokacin dokar Lahadi, Roma ta zamani ta ci cikas nata na biyu da na uku tare da Amurka, sa’an nan kuma Majalisar Ɗinkin Duniya nan da nan ta amince ta ba da mulkinsu ga ikon papanci. Roma arna ta ci biyu tare da Pompey, sa’an nan kuma ɗaya; Roma ta papanci kuwa ta ci ɗaya a 1989, sa’an nan kuma biyu na gaba a aya ta goma sha shida, inda aka nuna Pompey da cin nasararsa ta biyu.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Ko kuwa shãmaki na uku ne a Actium ga Roma ta arna, ko kuma sa’ad da shãmaki na uku—wanda korar Goths daga birnin Roma a shekara ta 538 ya wakilta—ya faru, idan Roma ta rinjayi shãmaki na uku, sai ta yi mulki da cikakken iko.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Hakika Ubangiji Allah ba zai yi kome ba, sai ya bayyana asirinsa ga bayinsa annabawa. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Hakika Ubangiji zai ba da bayyanuwar ƙarshe ta alamar gargaɗi wadda aka wakilta a matsayin ƙazantar hallaka a cikin littafin Daniyel, kafin hallakar ta zo. Wannan alamar gargaɗi ita ce ƙawancen fili, saɓanin ƙawancen ɓoye na Reagan da ake wakilta a shekara ta 2025. Ubangiji ba zai kawo hukunci ba, sai ya fara ba da gargaɗi; kuma Amos ya yi magana a sarari ƙwarai game da abin da wahayin asiri ga bayinsa yake, da kuma ga waɗanda aka nufa da shi.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Ku ji wannan magana wadda Ubangiji ya faɗa a kanku, ya ku ’ya’yan Isra’ila, a kan dukan iyalin da na fito da su daga ƙasar Masar, yana cewa, Ku kaɗai na sani cikin dukan iyalan duniya; saboda haka zan hukunta ku saboda dukan mugayen ayyukanku. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos yana magana ne da tsararraki na ƙarshe na zaɓaɓɓun mutanen alkawarin Allah waɗanda za a hukunta, cikin daidaito da mutanen nan ashirin da biyar da suke rusuna wa rana a Ezekiyel takwas. Amos yana gabatar da saƙon Laodicea, wanda shi ne saƙon mala’ika na uku a lokacin shafe zunubi a zamanin shari’ar masu rai. Gargaɗin Amos ya dogara ne bisa haɗewar ƙungiyoyi biyu.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Shin mutum biyu za su yi tafiya tare, sai dai in sun yarda da juna? Zaki zai yi ruri a jeji ne, alhali ba shi da ganima? ɗan zaki zai yi ƙara daga kogonsa, in bai kama kome ba? Tsuntsu zai fāɗa cikin tarko a ƙasa, inda ba a kafa masa tarko ba? Za a ɗauki tarko daga ƙasa, alhali bai kama kome ba kwata-kwata? Za a busa ƙaho a cikin birni, mutanen kuwa ba za su ji tsoro ba? Za a sami masifa a cikin birni, Ubangiji kuwa bai aikata ta ba? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Gargadin game da tafiya tare a matsayin ɗaya, an kafa shi ne a cikin mahallin tarkon da ke kama tsuntsu daga ƙasa. Tsuntsaye alamu ne na ƙungiyoyin addini, kuma papanci keɓantaccen keji ne na kowane tsuntsu marar tsarki kuma abin ƙyama, a cikin Ru’ya ta Yohanna.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ban ƙyama. Gama dukan al’ummai sun sha ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, kuma ’yan kasuwan duniya sun wadata ta wurin yalwar alatuwarta. Ru’ya ta Yohanna 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Tsuntsu a cikin keji tsuntsu ne da aka kama, kuma sa’ad da al’umma ta yi fasikanci tare da karuwar Roma sai ta zama tsuntsu da aka kama, kuma tsuntsun da aka ɗaukaka sama da dukan sauran tsuntsaye na annabci shi ne ikon da aka gina gidansa mai ninki uku, aka kafa shi a dokar Lahadi, a wurinta, wato Shinar, wato Babila. Shi ne tsuntsun da ya karɓi mummunan rauni a 1798, ko kuwa kamar yadda Zakariya ya faɗa, an sa murfin gubar a kan kwandonsa, amma daga baya tsuntsayen spiritism da Protestantism mai ridda suka ɗaga shi sama.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Sai mala’ikan da yake magana da ni ya fito, ya ce mini, Ka ɗaga idanunka yanzu, ka ga abin nan da yake fita. Sai na ce, Mene ne wannan? Ya ce, Wannan ita ce ma’aunin efa da yake fita. Ya ƙara kuma da cewa, Wannan shi ne kamanninsu a dukan duniya. Kuma, ga shi, an ɗaga wani nauyin gubar talanti guda: kuma wannan wata mace ce da take zaune a tsakiyar efa ɗin. Sai ya ce, Wannan mugunta ce. Sa’an nan ya jefa ta cikin tsakiyar efa ɗin; ya kuma jefa nauyin gubar a kan bakinta. Sa’an nan na ɗaga idanuna, na duba, kuma, ga shi, waɗansu mata biyu suka fito, iska kuwa tana cikin fikafikansu; gama suna da fikafikai kamar fikafikan stork: suka ɗaga efa ɗin tsakanin duniya da sama. Sai na ce wa mala’ikan da yake magana da ni, Ina waɗannan suke kai efa ɗin? Sai ya ce mini, Don a gina mata gida a ƙasar Shinar: za a kafa ta, a sa ta a can bisa tushenta. Zakariya 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Tarkon Amos yana kama tsuntsun daga ƙasa, domin yana wakiltar ƙawancen da ke gabatar da dokar Lahadi mai zuwa nan ba da daɗewa ba, inda ake kama tsuntsun-ƙasa; kuma bisa ga Amos, wannan ƙawance tsawatarwa ne ga Adventism na Rana ta Bakwai na Laodikiya, gama za a busa ƙahon gargaɗi a cikin birni, wanda za su ƙi saurara gare shi.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Za a busa ƙaho a cikin birni, mutane kuma ba za su ji tsoro ba? Za a sami masifa a cikin birni, Ubangiji kuwa bai aikata ta ba? Hakika Ubangiji Allah ba ya yin kome, sai ya bayyana asirinsa ga bayinsa annabawa. Zaki ya yi ruri, wa ba zai ji tsoro ba? Ubangiji Allah ya yi magana, wa zai iya ƙin yin annabci? Amos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Zakin da yake ruri shi ne Zakin ƙabilar Yahuza, wanda yake wakiltar Almasihu sa’ad da Yake hatimce kuma Yake buɗe Kalmarsa ta annabci. Bayyananniyar ƙawance ta 2025 ita ce kewayar Cestius, kuma alamar ’yan fashin mutanen Allah takan tabbata sa’ad da kuka ga biyu suna tafiya tare waɗanda bai kamata su taɓa zama tare ba. Roma da ta yi ƙawance kuma ta daidaita kanta da Furotestoci sabanin ma’ana ne, gama kasancewa Furotesta na nufin yin zanga-zanga gaba da Roma.

We will continue these things in the next article.

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

## Too Late to Escape the Snare

Ya Makara a Kuɓuta daga Tarko

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Kuma bari a tuna, alfaharin Roma ne cewa ba ta taɓa canjawa. Ka’idodin Gregory VII da Innocent III har yanzu su ne ka’idodin Cocin Roman Katolika. Kuma da a ce tana da ikon yin haka, da ta aiwatar da su a yanzu da irin ƙwazo kamar yadda ta yi a ƙarnukan da suka gabata. Furotestoci ba su cika fahimtar abin da suke yi ba sa’ad da suke ba da shawarar karɓar taimakon Roma a cikin aikin ɗaukaka Lahadi. Yayin da suke mayar da hankali ga cim ma manufarsu, Roma kuma na ƙoƙarin sake kafa ikonta, ta dawo da rinjayenta da ta rasa. Da zarar an kafa wannan ƙa’ida a cikin Amurka cewa coci na iya amfani da ikon ƙasa ko ta mallake shi; cewa ana iya tilasta kiyaye dokokin addini ta hanyar dokokin farar hula; a taƙaice, cewa ikon coci da na ƙasa zai mamaye lamiri, nasarar Roma a wannan ƙasa tabbatacciya ce.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Maganar Allah ta ba da gargadi game da haɗarin da yake gabatowa; in kuwa aka ƙyale wannan ba tare da kulawa ba, duniyar Furotesta za ta san menene ainihin manufofin Roma, sai ne kawai lokacin da ya riga ya kure a kuɓuta daga tarkon. Ita tana ta girma cikin iko cikin shiru. Koyarwarta tana aiwatar da tasirinta a dakunan majalisa, a cikin ikkilisiyoyi, da kuma cikin zukatan mutane. Tana ta tara manyan gine-ginenta masu ɗaukaka da ƙarfi, a cikin ɓoyayyun dakunansu ne za a maimaita tsanantawarta ta dā. Cikin dabara kuma ba tare da a gane ba tana ƙarfafa rundunoninta domin ta cika nata manufofi sa’ad da lokacin bugunta ya yi. Abin da kawai take so shi ne mafificin matsayi, kuma an riga an ba ta wannan. Ba da daɗewa ba za mu gani kuma za mu ji menene manufar ɓangaren Roma. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, ta haka zai jawo zargi da tsanantawa.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Akwai wata duniya da take kwance cikin mugunta, cikin ruɗu da yaudara, a cikin inuwar mutuwa kanta,—barci take yi, barci ƙalau. Waɗanne ne suke jin naƙudar rai domin su tashe ta? Wace murya ce za ta iya isa gare su? Tunanina yana ɗauke ni zuwa gaba, lokacin da za a ba da alamar nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi.’ Amma waɗansu za su kasance sun jinkirta wajen samun man da za su cika fitilunsu, kuma a makare za su gane cewa hali, wanda man yake wakilta, ba ya sauyawa daga mutum zuwa wani. Wannan man shi ne adalcin Kristi. Yana wakiltar hali, kuma hali ba ya sauyawa daga mutum zuwa wani. Babu wani mutum da zai iya tanada shi domin wani. Kowane mutum dole ne ya samu wa kansa hali da aka tsarkake daga kowane tabon zunubi.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Yayin da nake kallon talakawan rayuka suna mutuwa saboda rashin gaskiyar wannan lokaci, kuma waɗansu da ke ikirarin sun gaskata gaskiyar suna barin su su mutu ta wurin riƙe hanyoyin da suka wajaba domin ci gaba da aikin Allah, abin da na gani ya yi mini zafi ƙwarai, sai na roƙi mala’ikan ya ɗauke shi daga gare ni. Na ga cewa sa’ad da manufar Allah ta nemi wani ɓangare na dukiyarsu, kamar saurayin nan da ya zo wurin Yesu (Matthew 19:16–22), sai suka tafi cikin baƙin ciki, kuma cewa nan ba da daɗewa ba annoba mai mamayewa za ta ratsa ta share dukiyoyinsu gaba ɗaya, sa’an nan kuma zai yi latti ƙwarai su miƙa kayan duniya hadaya, su kuma tara taska a sama.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Yahuda ya ga cewa roƙe-roƙensa ba su yi amfani ba, sai ya fice da sauri daga cikin ɗakin yana cewa, Ya yi latti! Ya yi latti! Ya ji cewa ba zai iya rayuwa har ya ga an gicciye Yesu ba, kuma cikin matsananciyar yanke ƙauna ya fita ya rataye kansa.” The Desire of Ages, 722.

Back to Articles