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# The Book of Daniel - Number One-Hundred and Twenty-Five

Littafin Daniyel — Na ɗari da ashirin da biyar

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Buɗe Ma’anar Annabci: Fassarar Daniyel 11:40 da Abubuwan da Yake Nufi ga Kiristancin Zamani

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Aya ta arba’in na Daniyel goma sha ɗaya tana farawa ne a lokacin ƙarshe, amma ayar ta bayyana lokuta biyu na ƙarshe, saboda haka tana ba ɗalibin annabci damar daidaita lokacin ƙarshe na farko da lokacin ƙarshe na biyu. Sa’ad da aka yi wannan amfani, layin tarihin Milleriyawa wanda ya fara a 1798, yana tafiya a layi ɗaya da tarihin Amurka a 1989. Layukan biyu suna nuna layin ƙahon Furotesta na gaskiya da layin ƙahon Jam’iyyar Republican na dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Duka layukan suna farawa ne a lokacin ƙarshe a 1798, kuma lokacin ƙarshe a 1989 kawai yana cika wannan kuma yana ba da shaida ta biyu game da alamomin gaskiya da aka buɗe a cikin ayar.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Motsin mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844, amma aka ɗage shi ta wurin tawaye na shekaru bakwai daga 1856 zuwa 1863. Zuwa na mala’ika na uku ya maimaitu a ranar 11 ga Satumba, 2001. An kwatanta 1863 da zangon farko na zaman Isra’ila ta dā a Kadesh da kuma tawayen ’yan leƙen asiri goma, kuma an kwatanta ranar 11 ga Satumba, 2001 da zangon ƙarshe na zaman Isra’ila ta dā a Kadesh da kuma tawayen Musa. Tawayen 1863 ya wakilci tawayen farko a Kadesh, wanda ya haifar da hukuncin mutuwa a cikin jejin. Tawayen ranar 11 ga Satumba, 2001 ya wakilci tawayen ƙarshe a Kadesh, wanda ya haifar da mutuwar shugabancin Adventisancin Laodikiya.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Saukowar mala’ikan a ranar 11 ga Agusta, 1840, wadda ta kaddamar da motsin 1840 zuwa 1844, wanda ’Yar’uwa White ta kira bayyanar ɗaukakar ikon Allah, ta kasance alamar annabci ta 11 ga Satumba, 2001 kuma ta ayyana bayyanar ɗaukakar ikon Allah.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mala’ikan da ya haɗu cikin shelanta saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an annabta wani aiki mai faɗin duniya baki ɗaya da iko na ban mamaki. Yunkurin zuwan Almasihu na 1840–44 ya kasance ɗaukakar bayyanuwar ikon Allah; an kai saƙon mala’ika na farko zuwa kowace tashar mishan a duniya, kuma a wasu ƙasashe an yi sha’awar addini mafi girma da aka taɓa gani a kowace ƙasa tun daga Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za su zama ƙasa da gagarumin yunkuri mai ƙarfi da zai kasance ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Zuƙowa ta fari ta mala’ika na uku a ranar 22 ga Oktoba, 1844 (Kadesh na fari), ta kasance domin a kammala aikin, amma mutanen Allah suka zaɓi su naɗa sabon shugaba su kuma koma Masar. Zuwa shekarar 1863, sun “sake gina Yeriko”, maimakon su shiga cikin aikin Allah na rushe ganuwar Yeriko. Saboda haka aka la’ance su, da mutuwa a cikin jeji.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Sai Yoshuwa ya rantsar da su a wancan lokaci, yana cewa, “La’ananne ne mutumin a gaban Ubangiji, wanda ya tashi ya sāke gina wannan birni, Yeriko; da ɗan farinsa zai aza tushensa, kuma da ƙaraminsa zai kafa ƙofofinsa.” Yoshuwa 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Kamar yadda ya kasance da Isra’ila ta dā a Kadesh na farko, waɗanda suka ƙi saƙon Joshuwa da Kaleb, haka ma tayarwar Isra’ila ta zamani a Kadesh na farko (1863), ta jawo musu la’anar Joshuwa. Sa’ad da mala’ika na uku ya komo a ranar 11 ga Satumba, 2001 (Kadesh na ƙarshe), aikin ƙarshe kafin Allah ya rushe Yeriko da ganuwarta ya fara.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ranar 22 ga Oktoba, 1844 tana nuna zuwan mala’ika na uku, kuma ta haka tana nuna zuwan Lahadi mai zuwa nan ba da daɗewa ba a kwanaki na ƙarshe. Shekarar 1863 tana nuna ƙarshen lokacin gwaji na mala’ika na uku wanda ya fara a ranar 22 ga Oktoba, 1844. Saboda haka, shekarar 1863 alama ce ta dokar Lahadi mai zuwa nan ba da daɗewa ba, gama Yesu kullum yana wakiltar ƙarshen da farkon. A shekarar 1863, an raba al’umma gida biyu, haka kuma, a lokacin dokar Lahadi, za a bayyana rukuni biyu.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Lokacin gwaji na mala’ika na uku a tarihin Millerite ya fara ne a 1844 ya kuma ƙare a 1863, kuma farkon da ƙarshen, dukansu sun nuna dokar Lahadi ta kwanaki na ƙarshe. A cikin tarihin da yake tsakanin farkon (1844) da ƙarshen (1863), akwai tawaye na motsin Millerite (1856). Saboda haka, wannan lokaci yana ɗauke da sa hannun “Gaskiya.” Komawa Kadish a karo na biyu a ranar 11 ga Satumba, 2001, yana nuna farkon aikin gwaji na mala’ika na uku, wanda yake ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba, kamar yadda 1863 ya zama alama ta misali.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Daga waccan dokar Lahadi har zuwa rufe lokacin jarrabawar ɗan adam, za a rushe Yariko da ganuwarta, daidai da hukuncin zartarwa a kan karuwar Babila wadda aka wakilta a cikin wannan tarihin. Aya ta arba’in tana farawa a 1798, kuma tana ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba a aya ta arba’in da ɗaya. Lokacin ƙarshe a 1798 yana wakiltar layin cikin gida na ikkilisiyar Allah, yana farawa da Milleriyawa na motsin mala’ika na fari har zuwa motsin mala’ika na uku da dubu ɗari da arba’in da huɗu. Duk a cikin aya guda.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Yaƙin da ke tsakanin sarkin arewa, wanda ya fara da hawan sarkin kudu zuwa mafifici a shekara ta 1798, ya zo ƙarshe a shekara ta 1989, sa’ad da aka ci sarkin kudu da yaƙi ta wurin ƙawance tsakanin masarautu na biyar da na shida na annabcin Littafi Mai Tsarki. Yaƙin sarkin arewa da sarkin kudu wanda ya fara a shekara ta 1798, Milleriyawa sun gane shi a matsayin yaƙi da Roma, wadda suka ɗauka a matsayin ikon hallaka biyu kawai, wato arna da kuma papanci. Sa’ad da yaƙin ya ƙare a shekara ta 1989, dukkan ikon hallaka uku sun shiga cikinsa, kuma wannan ya nuna farkon kwatancin annabci na waɗannan iko uku suna jagorantar duniya zuwa Armageddon, wanda ayar arba’in da biyar ta Daniyel goma sha ɗaya take wakilta ta fuskar ƙasa.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Ayoyi na arba’in zuwa arba’in da biyar suna bayyana yanayin annabci na ikon uku da suke kai fafaroma ga ƙarshensa tsakanin tekuna da dutsen ɗaukakar tsarki. Idan aka fahimta daidai, tarihin annabci da aka wakilta a aya ta arba’in da ɗaya ya ƙunshi ayoyi na arba’in da ɗaya zuwa arba’in da huɗu.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Saboda haka, farawa daga lokacin ƙarshe a shekara ta 1989, tare da shaida ta biyu ta 1798, wadda ke tantance farkon da kuma ƙarshen yaƙin da ke tsakanin sarkin kudu da sarkin arewa, aya ta arba’in da ɗaya zuwa ta arba’in da huɗu tana bayyana haɗin kai mai sassa uku na wani tsarin papanci wanda aka warkar da raunin mutuwarsa, kuma aya ta arba’in da biyar ita ce inda ta zo ga ƙarshenta. Ayoyin, idan aka dubi su daga wannan mahanga, suna gabatar da wani tarihi da yake a wajen cocin Allah, kamar yadda kuma dangantakar da ke tsakanin hatimai bakwai da ikilisiyoyi bakwai a cikin littafin Ru’ya ta Yohanna ke wakilta.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Layin tarihin annabci da 1798 ke wakilta yana wakiltar, da farko-farko, shari’ar bincike, kuma layin da ya fara daga wannan wuri guda a 1989 yana wakiltar, da farko-farko, shari’ar zartarwa. 1798 yana jaddada, da farko-farko, aikin manzon da yake shirya hanya domin Manzon Alkawari, kuma 1989 yana jaddada, da farko-farko, aikin manzon Iliya.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Farawa daga shekara ta 1798, sa’ad da aka buɗe littafin Daniyel, muka sami ƙaruwa ta sani game da tarihin annabci inda Almasihu yake jagorantar mutanensa zuwa cikin dangantakar alkawari wadda take cika haɗuwar allahntaka da ɗan’adam ta dindindin. Ana sake bayyana wannan alkawari na ƙarshen kwanaki a Nassosi sau da yawa.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Ga shi, kwanaki suna zuwa, in ji Ubangiji, da zan yi sabon alkawari da gidan Isra’ila, da kuma da gidan Yahuza: ba bisa ga alkawarin da na yi da kakanninsu ba a ranar da na kama su da hannu domin in fito da su daga ƙasar Masar; alkawarina kuwa suka karya, ko da yake ni na kasance miji a gare su, in ji Ubangiji: Amma wannan shi ne alkawarin da zan yi da gidan Isra’ila; bayan waɗannan kwanaki, in ji Ubangiji, zan sa dokata a cikin cikinsu, in kuma rubuta ta a zukatansu; zan kuwa zama Allahnsu, su kuma za su zama mutanena. Ba kuma za su ƙara koyar da maƙwabcinsu ba, ko kuwa ɗan’uwansu, suna cewa, Ku san Ubangiji: gama dukansu za su san ni, tun daga ƙaraminsu har zuwa babbansu, in ji Ubangiji: gama zan gafarta muguntarsu, zunubinsu kuwa ba zan ƙara tunawa da shi ba. Irmiya 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Dukan annabawa suna bayyana kwanakin ƙarshe, kuma furucin nan “kwanakin ƙarshe,” a cikin annabci yana wakiltar zangon lokaci na shari’a. Mala’ika na fari ya zo a shekara ta 1798, a lokacin ƙarshe, domin ya yi shelar buɗewar shari’ar a shekara ta 1844, wanda kuma shi ne zuwan kwanakin ƙarshe. Kwanakin ƙarshe su ne “kwanakin” Irmiya da za su zo, lokacin da Allah zai “gafarta” “mugunta” kuma ba zai “ƙara tunawa” da zunuban mutanensa ba. Wannan aiki Kristi ne yake cika shi, a matsayin Babban Firist, a cikin ranar kafara ta ainihin abin da ta wakilta, a lokacin “kwanakin ƙarshe.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Da Adventisancin Millerawa ya ci gaba ta wurin bangaskiya da tafiya cikin haske mai ci gaba na mala’ika na uku wanda ya iso a ranar 22 ga Oktoba, 1844, da tuni sun riga sun kasance a gidansu na har abada tare da Yesu. Wannan ne abin da Irmiya yake nufi sa’ad da ya ce, “bayan waɗannan kwanaki.” “Waɗannan kwanaki” su ne lokutan annabci waɗanda suka kai ga 1844, kuma suka ƙare a cikinsa. Su ne “kwanakin” da sura ta goma sha biyu ta littafin Daniyel take ambato.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Amma ka tafi hanyarka har zuwa ƙarshe ya zo; gama za ka huta, kuma za ka tsaya cikin rabonka a ƙarshen kwanaki. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

A “ƙarshen kwanaki,” ko kuwa kamar yadda Irmiya ya faɗa, “bayan waɗannan kwanaki,” Kristi ya yi niyya ya sa dokarsa a cikin ɓangarorin ciki na mutanensa, ya kuma rubuta dokarsa a kan zukata. Waɗannan ɓangarorin ciki kuwa su ne ƙananan halitta, ko kuma kamar yadda Bulus ya kira ta, jiki; zuciya kuma ita ce mafi girman halitta. Alkawarin yana yi wa mutanensa alƙawarin ba su sabon tunani a lokacin tuba, da sabon jiki a Zuwan na Biyu. Mutum ya fāɗi tare da Adamu, wanda aka halitta cikin surar Allah, wanda kuma aka halitta da halitta mafi girma da halitta mafi ƙasa. Alkawarin Kristi shi ne ya fanshi ’yan Adam tare da halittarsu mai ninki biyu daga la’anar zunubi.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “A kwanakin ƙarshe na tarihin wannan duniya, alkawarin Allah da mutanensa masu kiyaye dokokinsa za a sabunta shi. ‘A ranar nan zan yi musu alkawari da namomin jeji, da tsuntsayen sararin sama, da abubuwa masu rarrafe a ƙasa; kuma zan karya baka da takobi da yaƙi daga cikin duniya, in sa su kwanta cikin aminci. Kuma zan ɗaura miki aure da ni har abada; i, zan ɗaura miki aure da ni cikin adalci, da shari’a, da ƙauna mai tausayawa, da jinkai. Haka kuma zan ɗaura miki aure da ni cikin aminci; za ki kuwa san Ubangiji.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Kuma zai faru a wannan rana, zan saurara, in ji Ubangiji, zan saurari sammai, su kuwa za su saurari ƙasa; ƙasa kuma za ta saurari hatsi, da ruwan inabi, da mai; su kuwa za su saurari Yezireyel. Zan kuwa shuka ta domin kaina a cikin ƙasa; zan kuma yi wa wadda ba ta sami jinƙai ba jinƙai; zan kuma ce wa waɗanda ba mutanena ba ne, Ke mutanena ce; su kuwa za su ce, Kai ne Allahna.’ Hosiya 2:14-23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘A wannan rana, ... ragowar Isra’ila, da waɗanda suka tsira daga gidan Yakubu, ... za su dogara ga Ubangiji, Mai Tsarkin Isra’ila, da gaskiya.’ Ishaya 10:20. Daga ‘kowace al’umma, da kabila, da harshe, da jama’a’ za a sami waɗanda za su amsa saƙon da farin ciki, cewa, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’ Za su juya baya daga kowane gunki da yake ɗaure su ga wannan duniya, kuma za su ‘yi sujada ga wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye.’ Za su kuɓutar da kansu daga kowace irin sarƙaƙiya, kuma za su tsaya a gaban duniya a matsayin abubuwan tunawa na jinƙan Allah. Masu biyayya ga kowane umurni na Allah, mala’iku da mutane za su gane su a matsayin waɗanda suke ‘kiyaye dokokin Allah, da bangaskiyar Yesu.’ Ru’ya ta Yohanna 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ga shi, kwanaki suna zuwa, in ji Ubangiji, da mai noma zai riski mai girbi, kuma mai taka inabi zai riski wanda yake shuka iri; duwatsu kuma za su zubo da ruwan inabi mai daɗi, dukan tuddai kuma za su narke. Zan kuma komo da kamammu na mutanena Isra’ila, za su gina biranen da suka lalace, su zauna a cikinsu; za su dasa gonakin inabi, su sha ruwansu; za su kuma yi lambuna, su ci ’ya’yansu. Zan dasa su a ƙasarsu, ba kuma za a ƙara tumɓuke su daga ƙasarsu da na ba su ba, in ji Ubangiji Allahnka. Amos 9:13–15.’” Review and Herald, Fabrairu 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Sa’ad da Irmiya ya ce “bayan waɗancan kwanaki,” “kwanakin” da suka gabaci aikin da Almasihu ya wakilta ta wurin zuwansa ba zato ba tsammani zuwa haikalinsa domin ya tsarkake shi, su ne lokutan annabci da suka ƙare a 1798 da 1844. Ƙarshen waɗannan kwanakin annabci (lokuta), ya nuna shekaru arba’in da shida da Almasihu ya gina haikalin Millerite, kuma sa’ad da Ya zo ba zato ba tsammani a ranar 22 ga Oktoba, 1844, Yana cika Malaki sura ta uku, wadda kuma Ya cika sa’ad da Ya tsarkake haikalin a farkon da kuma a ƙarshen hidimarsa.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “A cikin tsarkake haikali daga masu saya da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awace-sha’awacen duniya, daga son zuciya na son rai, daga miyagun halaye, waɗanda suke lalatar da rai. An nakalto Malachi 3:1–3.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Kuma “bayan waɗannan kwanaki,” Almasihu ya yi niyya ya tsarkake Haikalin da Ya gina, wanda ya wakilci aikinsa na tsarkake zukatan mutanensa daga ƙazantar zunubi, ko kuwa, kamar yadda Irmiya ya faɗa, rubuta Dokarsa a kan zukatansu da cikin sassan ransu na ciki.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Gama ya sami laifi a gare su, sai ya ce, Ga shi, kwanaki na zuwa, in ji Ubangiji, sa’ad da zan yi sabon alkawari da gidan Isra’ila da kuma gidan Yahuza: ba bisa ga alkawarin da na yi da ubanninsu ba a ranar da na kama su da hannu domin in fitar da su daga ƙasar Masar; domin ba su tsaya cikin alkawarina ba, ni kuma ban kula da su ba, in ji Ubangiji. Gama wannan shi ne alkawarin da zan yi da gidan Isra’ila bayan waɗannan kwanaki, in ji Ubangiji; zan sa dokokina cikin hankalinsu, in kuma rubuta su a kan zukatansu: zan zama Allah a gare su, su kuma za su zama jama’a a gare ni. Ibraniyawa 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Kalmomin nan “waɗancan kwanaki” su ne “ƙarshen kwanaki” na Daniyel, waɗanda suka ƙare a 1798 da 1844. Layin ƙahon Furotesta da ya fara a 1798, a aya ta arba’in na Daniyel goma sha ɗaya, yana jaddada dangantakar alkawari wadda aka kafa tare da ɗari da arba’in da huɗu dubu. Kalmar Ibrananci “ƙuri’a” ƙaramin dutse ne da ake amfani da shi domin ƙayyade makomar mutum. An gaya wa Daniyel ya tafi ya huta (a cikin mutuwa), har zuwa “ƙarshen kwanaki,” sa’an nan a 1844 shari’a za ta fara, kuma za a ƙayyade makomarsa.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Amma kai, ka tafi kan hanyarka har zuwa ƙarshe ya zo: gama za ka huta, kuma za ka tsaya a rabonka a ƙarshen kwanaki. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Kwanakin” da suke na “ƙarshen kwanaki,” suna wakiltar annabce-annabcen lokaci waɗanda suka ƙare a shekara ta 1844, gama bayan wannan babu sauran lokacin annabci. Shekaru dubu biyu da ɗari uku, waɗanda su ne wahayin marah, ma’ana bayyanuwar Kristi ba zato a cikin Wurinsa Mai Tsarki, su ma a lokacin ne suka ƙare, haka kuma shekaru dubu biyu da ɗari biyar da ashirin na fushin ƙarshe su ma suka ƙare, kamar yadda kwanakin fushin farko suka ƙare a lokacin ƙarshe a shekara ta 1798. “Bayan kwanakin nan,” kamar yadda Irmiya ya ambata, Bulus ne ya sake magana a kansa daga baya. Bulus ya ambaci “bayan kwanakin nan” na Irmiya sau biyu, domin Bulus ba kawai yana magana ne game da alkawarin da za a kafa “bayan kwanakin nan” ba, amma mafi muhimmanci yana bayyana aikin Kristi a matsayin Babban Firist.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Gama ta wurin hadaya ɗaya ya kamiltar da waɗanda ake tsarkakewa har abada. Ruhu Mai Tsarki kuma shaida ne gare mu game da wannan: gama bayan da ya riga ya faɗa cewa, “Wannan ita ce alkawarin da zan yi da su bayan waɗannan kwanaki, in ji Ubangiji, zan sa dokokina a cikin zukatansu, kuma a cikin hankulansu zan rubuta su”; kuma, “Zunubansu da muguntunsu ba zan ƙara tunawa da su ba.” To, inda ake gafarar waɗannan, ba sauran hadaya domin zunubi. Saboda haka, ’yan’uwa, da yake muna da gabagaɗi mu shiga Wuri Mafi Tsarki ta wurin jinin Yesu, ta sabuwar hanya mai rai wadda ya keɓe mana, ta cikin labule, wato, jikinsa; kuma da yake muna da babban firist a kan gidan Allah. Ibraniyawa 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Shekaru ɗari biyu da ashirin da suka haɗa annabcin hangen nesa na marah game da bayyanuwar Almasihu da annabcin shekaru dubu biyu da ɗari biyar da ashirin na hangen nesa na chazon game da tarihin annabci, suna ɗaurewa tare, ko kuwa suna haɗa farkon waɗannan lokutan annabci biyu, da wata alamar haɗin gwiwa wadda ke wakiltar haɗuwar ɗan’adam da allahntaka; wannan kuwa shi ne aikin da Almasihu yake cika a cikin tsarkakewar da take faruwa a lokacin motsin mala’ika na uku, kuma yana kaiwa ga alkawarin da yake yi da dubu ɗari da arba’in da huɗu.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Wahayin chazon, wanda yake kwatanta tattakewa da kuma murkushe Haikalin, shi ne wahayin ’yan Adam waɗanda zunubi ya tattake ya murkushe tun bayan tawaye na Adamu a cikin Lambun Adnin; kuma wahayin marah, wanda yake kwatanta aikin Almasihu na maido da tsarkake Haikalin, dukansu sun cika a ranar 22 ga Oktoba, 1844. Akwai annabce-annabce biyu na shekaru dubu biyu da ɗari biyar da ashirin na fushin Allah, waɗanda suke wakiltar tattakewa da murkushe rundunar da Wuri Mai Tsarki.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Duk waɗannan annabce-annabce biyu suna wakiltar take ɗan Adam a ƙarƙashin ƙafa, wadda za a maido da ita ta wurin wahayin marah. Waɗannan fushin Allah biyu a kan mutanensa suna wakiltar fushin da yake a kan faɗaɗɗen ɗan Adam, wanda ba za a kuɓutar da shi ba, balle a maido da shi, sai ta wurin aikin Almasihu wajen sāke gina da kuma tsarkake haikalin da ya faɗi.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Fushin biyu suna wakiltar yanayin mutum na sama da kuma yanayin mutum na ƙasa. A faɗuwar Adamu, yanayin ƙasa ya ɗauki iko mafi girma a kan yanayin sama, alhali manufar Almasihu ga mutane ita ce yanayin sama ya yi mulki a kan yanayin ƙasa. A faɗuwar Adamu, yanayin sama ya faɗa ƙarƙashin sha’awace-sha’awacen yanayin ƙasa, kuma manufar Allah ta juya baya. Wannan ne abin da ake nufi da “tuba” a cikin Littafi Mai Tsarki. A tuba yana nufin a maido da yanayin sama zuwa matsayinsa na mulki a kan yanayin ƙasa. Tuba yana nufin juya baya, ko kuma juyar da abu a ƙasa sama.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Fushin farko a kan mulkin arewa shi ne fushin a kan ƙananan halitta da ta rinjayar da halitta mafi girma a lokacin faɗuwa. Wannan fushin ya zo da fari, domin Kristi ya ɗauki aikin fansa daidai a inda ya fara tun asali, kuma ya fara ne da muguwar sha’awar ƙananan halitta, wato sha’awar ci. Kristi ya fara aikinsa da azumi na kwana arba’in.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Almasihu ya san cewa domin ya ci gaba da aiwatar da shirin ceto cikin nasara, dole ne ya fara aikin fansar mutum daidai a inda halaka ta fara. Adamu ya fāɗi ne ta wurin biyan son ci. Domin ya ɗora wa mutum nauyin abin da ya wajaba a kansa na yin biyayya ga dokar Allah, Almasihu ya fara aikinsa na fansa ta wajen gyara halayen jikin mutum. Raguwar ɗabi’a mai kyau da lalacewar jinsin ɗan Adam, galibi ana danganta su ga biyan karkatacciyar sha’awar ci.” Testimonies, juzu’i na 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Fushin na biyu ya kasance ne a kan halitta mafi ɗaukaka, wadda masarautar kudu ta wakilta, inda Urushalima take, wadda ita ce birnin da Allah ya zaɓa domin ya sa sunansa a can. A ranar 22 ga Oktoba, 1844, aikin da Almasihu ya yi niyya ya yi, da kuma aikin da yake aiwatarwa yanzu, sanduna biyun Ezekiyel ne suka wakilta.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Sa’ad da aka haɗa sanduna biyu na Ezekiyel su zama sanda guda har abada, wannan yana nuna alkawarin da Almasihu ke kawar da zunubi daga mutanensa har abada, kuma aka mayar da halin ɗabi’a na sama da na ƙasa zuwa madaidaicin tsarin matsayi na biyayya, kuma mutane su sāke zama cikakku. A cikin yanayin mutum marar tuba, ƙananan ɗabi’ar mutum, wadda fushin farko yake wakilta, tana mulki a kan mafi ɗaukakar ɗabi’ar mutum wadda fushin ƙarshe yake wakilta. Saboda haka, fushin farko ya kasance a kan masarautar arewa, wadda a yanayin ƙasa take “a sama da” masarautar kudu.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Shekaru dari biyu da ashirin da suka haɗa wahayi biyu na marah da chazon tare da allahntaka da kuma ɗan’adamntaka, a farkonsu na juna, dukansu suna haɗuwa su zama sanda ɗaya sa’ad da Almasihu ya kammala aikin mala’ika na uku tare da dubu ɗari da arba’in da huɗu. Wannan shi ne annabcin fushin ƙarshe a kan masarautar kudu wanda aka haɗa da annabcin bayyanuwa a 1844, gama alkawari yana ba da sabon tunani a tuba, amma sabon jiki (masarautar arewa) ba a maido da shi sai a zuwan na biyu cikin ƙiftawar ido.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Aya ta arba’in na Daniyel sura ta goma sha ɗaya tana bayyana duka lokutan ƙarshe, kuma ta haka tana jaddada layin tarihin annabci na ciki da na waje a cikin tarihin dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Gaskiyoyin da aka buɗe hatiminsu a cikin ayar suna wakiltar duka layukan gaskiya na ciki da na waje waɗanda Almasihu ya zo ya bayyana kuma ya cika a cikin mutanensa. Gaskiyar cewa ’yan Adam haɗe da allahntaka ba sa yin zunubi tana wakiltuwa a cikin hasken da yake da alaƙa da sakamakon buɗe hatimin sani, kuma tana wakiltar gaskiyar ciki ta mutanen Allah a kwanaki na ƙarshe. Hasken da ya wakilta ta wurin yaƙin da ke tsakanin ikokin da suke kai duniya zuwa Harmagedon shi ne gaskiyar waje ta mutanen Allah a kwanaki na ƙarshe.

We will continue this study in the next article.

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

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Maganar Ubangiji ta sāke zuwa gare ni, tana cewa, “Bugu da ƙari, kai ɗan mutum, ka ɗauki sanda ɗaya, ka rubuta a kansa, ‘Domin Yahuza, da domin ’ya’yan Isra’ila abokansa’; sa’an nan ka ɗauki wani sanda dabam, ka rubuta a kansa, ‘Domin Yusuf, sandar Ifraimu, da domin dukan gidan Isra’ila abokansa.’ Ka kuma haɗa su, ɗaya da ɗaya, su zama sanda ɗaya; za su kuwa zama ɗaya a hannunka. Sa’ad da kuma ’ya’yan mutanenka suka yi magana da kai, suna cewa, ‘Ba za ka nuna mana abin da kake nufi da waɗannan ba?’ ka ce musu, ‘Ga abin da Ubangiji Allah yana cewa: Duba, zan ɗauki sandar Yusuf, wadda take a hannun Ifraimu, da kabilan Isra’ila abokan aikinsa, in haɗa su da ita, wato da sandar Yahuza, in mai da su sanda ɗaya, za su kuwa zama ɗaya a hannuna.’ Sandunan da ka rubuta a kansu kuwa za su kasance a hannunka a gabansu. Ka kuma ce musu, ‘Ga abin da Ubangiji Allah yana cewa: Duba, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga kowane gefe, in kawo su ƙasarsu ta kansu. Zan mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki guda kuma zai zama sarki a kansu duka; ba za su ƙara zama al’umma biyu ba, ba kuwa za a ƙara raba su zuwa mulkoki biyu ba sam. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwansu masu banƙyama, ko da wani daga cikin laifofinsu; amma zan cece su daga dukan wuraren zamansu da suka yi zunubi a ciki, in tsarkake su; haka za su zama mutanena, ni kuwa zan zama Allahnsu. Dawuda bawana kuwa zai zama sarki a kansu; su duka kuma za su kasance da makiyayi ɗaya; za su kuma yi tafiya cikin shari’una, su kiyaye farillaina, su aikata su. Za su zauna a ƙasar da na ba wa Yakubu bawana, wadda ubanninku suka zauna a cikinta; za su kuwa zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada; Dawuda bawana kuma zai zama shugabansu har abada. Bugu da ƙari kuma, zan yi alkawarin salama da su; zai zama alkawari na har abada tare da su; zan kafa su, in yalwata su, in sa Wurina Mai Tsarki a tsakiyarsu har abada. Alfarwata kuma za ta kasance tare da su; i, zan zama Allahnsu, su kuwa za su zama mutanena. Al’ummai kuma za su sani cewa ni Ubangiji ne nake tsarkake Isra’ila, sa’ad da Wurina Mai Tsarki zai kasance a tsakiyarsu har abada.’” Ezekiyel 37:15–28.

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