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# The Book of Daniel - Number One-Hundred and Sixty-Three

Littafin Daniyel — Na Ɗari da Sittin da Uku

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Bayyana Annabci: Binciken Babi na Goma Sha Ɗaya na Daniyel

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Yanzu za mu fara bi ta cikin sura ta goma sha ɗaya ta Daniyel.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Ni kuma, a shekara ta fari ta Dāriyus Bāmede, ni da kaina na tsaya domin in tabbatar da shi, in kuma ƙarfafa shi. Yanzu kuwa zan nuna maka gaskiya. Ga shi, har yanzu sarakuna uku za su tashi a Fāris; na huɗu kuma zai fi su duka arziki ƙwarai: kuma ta wurin ƙarfinsa, ta wurin dukiyarsa, zai zuga duka su tayar wa masarautar Girka. Sa’an nan wani sarki mai ƙarfi zai tashi, wanda zai yi mulki da iko mai girma, ya kuma aikata bisa ga nufinsa. Kuma sa’ad da ya tashi, za a karya mulkinsa, a raba shi zuwa ga iskokin sama huɗu; ba kuwa ga zuriyarsa ba, kuma ba bisa ga ikon mulkin da ya yi ba: gama za a tumɓuke mulkinsa, har ma a ba waɗansu dabam da waɗannan. Daniyel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Jibrilu ya fara da sanar da Daniyel cewa shi ma ya yi aiki tare da Dariyus a shekararsa ta fari, wadda ita ce shekarar da ɗan’uwan ɗan’uwansa, shugaban sojojinsa, ya kwace Babila ya kuma kashe Belshazzar. Bisa ga aya ta farko ta sura ta goma, Daniyel yana karɓar wannan wahayi ne a shekara ta uku ta Sairus; saboda haka Jibrilu yana nuna duka Dariyus da Sairus a matsayin alamomin da ke wakiltar “lokacin ƙarshe.” An kwace Belshazzar da Babila ta hannun Daular Mediya da Farisa a shekara ta 538 K.H.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kurush ya kewaye Babila, wadda ya ci da dabarar yaƙi a shekara ta 538 K.H., kuma da mutuwar Belshazzar, wanda Farisawa suka kashe, mulkin Babila ya daina wanzuwa.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

A shekara ta 538 K.H.H., Daniyel ya rubuta sura ta tara.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Wahayin da aka rubuta a babin da ya gabata [babi na takwas] an ba shi a shekara ta uku ta Belshazzar, K.H. 538. A cikin wannan shekarar kuma, wadda ita ce shekara ta fari ta Dariyus, abubuwan da aka ba da labarinsu a wannan babi [babi na tara] suka faru.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

A cikin shekara ta fari ta Darayus, wadda ita ce shekara ta uku kuma ta ƙarshe ta Belshazzar, a shekara ta 538 K.H., Ubangiji ya hukunta ƙasar Kaldiyawa, ya kuma maishe ta kufai.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Dukan ƙasar nan kuwa za ta zama kufai, abin firgita; kuma waɗannan al’ummai za su bauta wa sarkin Babila shekara saba’in. Kuma zai faru, sa’ad da shekara saba’in ta cika, zan hukunta sarkin Babila, da wannan al’umma, in ji Ubangiji, saboda muguntarsu, da ƙasar Kaldiyawa, kuma zan mai da ita kufai har abada. Irmiya 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

A aya ta goma, Ubangiji ya yi amfani da kalmar “bayan,” yayin da yake gabatar da hukuncin Babila. “Bayan” an mai da Babila kufai, Ubangiji zai aiwatar da kyakkyawan aikinsa domin mutanen Allah.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Gama Ubangiji ya ce haka, Bayan cikar shekara saba’in a Babila zan kawo muku ziyara, in kuma cika muku kyakkyawar maganata, ta wajen sa ku komo zuwa wannan wuri. Irmiya 25:10.

The captivity of seventy years began in 606 BC.

Kame na shekaru saba’in ya fara a shekara ta 606 kafin haihuwar Almasihu.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Da suka fara a shekara ta 606 K.H., Daniyel ya fahimci cewa shekarun saba’in ɗin suna gab da ƙarewa.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Kamewar shekaru saba’in ta fara ne a 606 K.H., kuma ta ƙare a 536 K.H., wato shekaru biyu bayan mutuwar Belshazzar da rushewar Babila a 538 K.H. Wannan kuwa shi ne shekara ta uku ta Cyrus. Jibra’ilu ya sanya annabcin Kogin Hiddekel a shekara ta uku ta Cyrus, kuma ya fara tarihin sura ta goma sha ɗaya ta wurin ambaton shekara ta fari ta Darius, kuma ta yin haka yana bayyana takamaiman shekaru biyu. 538 K.H. da 536 K.H. duka lokuta ne da aka ƙayyade; 538 K.H. shi ne ƙayyadadden lokaci da annabcin shekaru saba’in zai cika, kuma 536 K.H. shi ne ƙayyadadden lokacin annabci lokacin da “bayan” 538 K.H., Ubangiji zai aikata kyakkyawan aikinsa domin mutanensa.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Shekaru 538 kafin haihuwar Almasihu da 536 kafin haihuwar Almasihu, duka lokutan ƙayyadaddu ne, kuma mutane biyu na tarihi ne suka wakilce su; ɗaya shi ne sarki na fari na Mediya, na biyun kuwa sarki na fari na Farisa. Ƙarshen shekaru saba’in da Isra’ila ta zahiri ta yi a bauta cikin Babila ta zahiri ya wakilci shekaru dubu ɗaya da ɗari biyu da sittin da Isra’ila ta ruhaniya ta yi a bauta cikin Babila ta ruhaniya, daga shekara ta 538 bayan haihuwar Almasihu zuwa 1798. Shekara ta 1798 ta kasance “lokaci ƙayyadadde”, sannan kuma lokacin da aka bayyana a annabce a matsayin “lokacin ƙarshe” ya fara. Shekaru 538 kafin haihuwar Almasihu da 536 kafin haihuwar Almasihu, waɗanda aka wakilta a matsayin “lokaci ƙayyadadde”, su ma suna nuna farkon wani zamani da aka wakilta a matsayin “lokacin ƙarshe”.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ikilisiyar Allah a duniya, a wannan dogon lokaci na tsanantawa marar sassautawa, ta kasance a cikin bautar kama kamar yadda ’ya’yan Isra’ila suka kasance a cikin bautar Babila a lokacin gudun hijira.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Dukan annabci yana magana ne, cikin takamaiman ma’ana, game da kwanaki na ƙarshe fiye da kwanakin da aka fara cikar su a cikinsu; saboda haka 538 BC, da sarki Dariyus, tare da 536 BC, da sarki Sairus, suna wakiltar “lokacin ƙarshe” a 1989, kuma sarakuna biyun suna kwatanta Shugaba Reagan da Shugaba Bush na farko. 538 BC da 536 BC suna wakiltar alamar hanya guda, wadda ake cika ta ta wurin fahimtar ranakun biyun a matsayin masu wakiltar alamar hanya ɗaya. Alamar hanyar “lokacin ƙarshe” ta ƙunshi alamomi biyu, kuma wani lokaci, kamar yadda ya kasance da Reagan da Bush na farko, ana cika alamomin biyun a cikin shekara guda. Amma wannan shi ne banbancin ƙa’ida, domin alamar hanyar “lokacin ƙarshe” a zamanin Musa ita ce haihuwar Haruna da Musa, wadda aka raba da tazarar shekaru uku. A tarihin Almasihu, haihuwar Yohanna Mai Baftisma da Almasihu ce aka raba da tazarar watanni shida.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Da “lokacin ƙarshe,” a cikin tarihin antikristi, shi ne 1798 da 1799. Juyin Juya Halin Faransa batu ne na annabci, kuma ya fara ne a 1789, ya ɗauki shekaru goma yana ƙarewa a 1799, a ƙayyadadden lokacinsa, kamar yadda 1798 ma ƙayyadadden lokaci ne. Tare, suna bayyana mummunan raunin da aka yi wa dabbar, haka kuma macen da ta hau kan dabbar ta yi mulki a kanta. Dariyus shi ne sarkin da ya ci maƙiyinsa da nasara ta wajen shigar da rundunarsa ta cikin “katanga”, kuma yana wakiltar Reagan, wanda ya ci maƙiyinsa da nasara ta wajen rushe katangar “labulen ƙarfe.” Sairus yana wakiltar Bush na farko, gama Sairus sananne ne da suna Sairus Mai Girma, George Bush na farko kuwa shi ne Bush mafi girma, Bush na ƙarshe kuma shi ne Bush mafi ƙanƙanta.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Domin waɗannan sarakuna biyu da kwanakin biyu da suke wakilta a zahiri alama guda ɗaya ce. Ɗaya yana nuna shekaru saba’in da Babila za ta yi mulki. Wannan wa’adin shekaru saba’in ya kai ga ƙayyadadden lokacinsa a shekara ta 538 K.H., kuma Darius ne yake wakiltarsa. Cikawar zaman bauta na shekaru saba’in ta kai ga ƙayyadadden lokacinta a shekara ta 536 K.H., kuma Cyrus ne yake wakiltarta. Tare, suna wakiltar “lokacin ƙarshe,” sa’ad da ya kamata a warware hatimin hasken annabci. A shekara ta 1798 mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu ya iso “lokacin ƙarshe,” kuma ’Yar’uwa White ta ce wannan mala’ika “ba kowa ba ne face Yesu Almasihu.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

A shekara ta uku ta mulkin Sairus, Mika’ilu, sarkin mutanen Allah, kuma shugaban mala’iku ga mala’iku, ya sauko domin ya yi hulɗa da Sairus, ya kuma tabbatar da hasken da zai kai Sairus ga furta na farkon cikin dokoki uku da za su ba mutanen Allah damar komawa Urushalima, su kuma sāke gina birnin, Wuri Mai Tsarki, da tituna da ganuwar birnin. Wannan aiki ya kasance misali na aikin mala’ika na fari da na biyu, wanda ya fara a “lokacin ƙarshe” a shekara ta 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Saukowar Mika’ilu a ƙarshen zamani a kwanakin Dariyus da Sairus ya wakilta zuwan mala’ika na fari a shekara ta 1798, kuma tare suke nuna zuwan wannan mala’ikan guda ɗaya a “lokacin ƙarshe,” a shekara ta 1989. Shekara ta 1989 ce ta fara zamanin “lokacin ƙarshe,” kuma ita ma ta kasance ƙayyadadden lokaci. Ƙayyadadden lokaci yana nuna ƙarshen wani zamani na annabci. Tawayen shekara ta 1863, a “Kadesh” na farko ga Isra’ila ta ruhaniya ta zamani, shi ne farkon wani zamani na shekaru ɗari da ashirin da shida wanda ya ƙare a “lokacin da aka ƙayyade” a shekara ta 1989. Shekaru ɗari da ashirin da shida zakka ce, ko kashi ɗaya cikin goma, na dubu ɗaya da ɗari biyu da sittin, kuma a ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin a shekara ta 1798, motsin mala’ika na fari ya bayyana cikin tarihi. A ƙarshen shekaru ɗari da ashirin da shida, a shekara ta 1989, motsin mala’ika na uku ya bayyana cikin tarihi.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

A aya ta ɗaya ta Daniyel sura ta goma sha ɗaya, Jibra’ilu ya yi taka-tsantsan kuma ya kasance da daidaito ƙwarai a fayyacewarsa cewa tarihin da aka wakilta ya fara ne da Sairus, a lokacin ƙarshe a shekarar 1989. A nan Sairus Babba yana wakiltar Bush babba, wanda sarakuna uku za su biyo bayansa, sa’an nan kuma sarki na huɗu wanda zai fi su duka wadata ƙwarai. Saboda haka, sarki na huɗu mai arziki, wanda yake zuga dukan Girka, shi ne shugaban ƙasa na shida tun daga 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

A cikin abubuwan da suka faru na sura ta goma, an nuna Daniyel yana makoki, kuma a cikin gogewarsa ta makoki ana canja shi zuwa surar Almasihu, yayin da yake duban wahayin. Lokacin makokin na kwanaki ashirin da ɗaya yana wakiltar wani lokaci na mutuwa da ke ƙarewa da tashin matattu. A sura ta goma, Mika’ilu ya sauko daga sama, kuma a cikin Yahuza bakwai, sa’ad da Ya sauko, yana tayar da Musa. A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya an kashe Musa (da Iliya), kuma suna kwance matattu a kan titi har na tsawon kwanaki uku da rabi na alama. Sa’an nan kuma Musa, (tare da Iliya) aka tashe su daga matattu ta wurin “babbar murya”.

> 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.

> Kuma bayan kwana uku da rabi, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya a kan ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Suka ji babbar murya daga sama tana ce musu, Ku hau nan. Sai suka hau zuwa sama cikin gajimare; maƙiyansu kuwa suka gan su. Ru’ya ta Yohanna 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Murya mai ƙarfi” wadda take tā da matattu ita ce muryar shugaban mala’iku, kuma shugaban mala’ikun kuwa shi ne Mika’ilu.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Gama Ubangiji da kansa zai sauko daga sama tare da ihu, tare da muryar shugaban mala’iku, da kuma ƙahon Allah; matattu kuma cikin Almasihu za su fara tashi. 1 Tasalonikawa 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Tarihin da aka kashe Musa da Iliya kuma aka ta da su shi ne tarihin hatimcewar mutum dubu ɗari da arba’in da huɗu. Wannan tarihin ya fara ne a ranar 11 ga Satumba, 2001 da “murya ta farko” ta mala’ikan Ru’ya ta Yohanna goma sha takwas, wadda Sister White ta nuna cewa ta zo ne sa’ad da aka rushe manyan gine-ginen Birnin New York. “Murya ta biyu” ta Ru’ya ta Yohanna sura ta goma sha takwas kuma, ana busa ta ne a dokar Lahadi mai zuwa nan ba da jimawa ba, sa’ad da ake kiran sauran garken Allah su fito daga Babila. A cikin wannan tarihin ne, tarihin hatimcewar, ake wakiltar Daniyel a matsayin wanda aka canja shi zuwa surar Almasihu ta wajen duban wahayin “marah”, wanda shi ne sigar mata ta wahayin “mareh”. Shi ne wahayin “causative”, wanda “ke sa” a sāke bayyanar da surar da aka kalla a cikin waɗanda suke kallonta.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Wannan tarihin hatimcewar, da kuma canjin da ya faru ga Daniyel a sura ta goma, ya ƙunshi saukowar Mika’ilu sa’ad da Ya tayar da waɗanda suke wakiltattu ta wurin Musa, Iliya da Daniyel, kuma Ya sāke su. Yana cika tashin matattu da “babbar murya” ta shugaban mala’iku, ta haka yana samar da “murya” ta uku, a tsakiyar muryar farko da ta ƙarshe, waɗanda duka ɗaya ne, gama dukansu muryar Ru’ya ta Yohanna sura ta goma sha takwas ce. Muryar tsakiya ita ce inda ake wakiltar tawaye, domin sa’ad da Mika’ilu ya ta da Musa, bai yi gardama da Shaidan ba, ko da yake Shaidan, mawallafin tawaye, yana can yana yin hamayya.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Amma Mika’ilu shugaban mala’iku, sa’ad da yake jayayya da Iblis, yana gardama game da jikin Musa, bai yi ƙarfin halin kawo masa zargi na zagi ba, sai dai ya ce, Ubangiji ya tsawata maka. Yahuza 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Farkon lokacin hatimcewa da ya fara a ranar 11 ga Satumba, 2001, kuma ya ƙare a dokar Lahadi mai zuwa nan ba da daɗewa ba, an yi masa alama da sa hannun “Gaskiya,” gama a tsakiyar wannan zamani, a cikin Yuli na 2023, babbar murya ta shugaban mala’iku ta fara aikin tayar da matattu cikin Almasihu, waɗanda suka zaɓi su ji muryarsa ta tsakiya. Ka lura cewa 2023 ta zo shekaru ashirin da biyu bayan 2001, kuma ashirin da biyu shi ne ɗaya bisa goma na ɗari biyu da ashirin, wanda alama ce ta mahaɗin da ke tsakanin Allahntaka da ɗan’adam, kuma haka kuma alama ce ta maidowa.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

A watan Yuli na 2023, mala’ikan mai iko, wanda ba wani ba ne face Yesu Almasihu, wanda shi ne Gaskiya, wanda kuma shi ne Mika’ilu, wanda kuma shi ne Alfa da Omega, yana saukowa da saƙo a hannunsa. Ƙaramin littafin da yake hannunsa shi ne ɓangaren littafin Daniyel da aka hatimce har zuwa kwanaki na ƙarshe.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “A cikin Ru’ya ta Yohanna ne dukkan littattafan Littafi Mai Tsarki suke haɗuwa kuma su ƙare. A nan ne cikar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuma wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wancan sashe na annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya yi umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Sashen annabcin Daniyel da ya shafi kwanakin ƙarshe shi ne sura ta goma sha ɗaya. Ayoyi shida na ƙarshe na sura ta goma sha ɗaya ne, amma musamman tarihihi da aka samu a cikin surar ne aka maimaita a cikin waɗannan ayoyi shida na ƙarshe.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Ba mu da wani lokaci da za mu ɓata. Lokuta na wahala suna gabanmu. An hargitsa duniya da ruhin yaƙi. Ba da daɗewa ba abubuwan wahala da aka faɗa a kansu cikin annabce-annabce za su faru. Annabcin da ke cikin sura ta goma sha ɗaya ta Daniyel ya kusa kai ga cikakkiyar cikar sa. Yawancin tarihin da ya faru a cikar wannan annabci za a maimaita shi.” Manuscript Releases, lamba ta 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Aya ta goma sha shida ta Daniyel sura ta goma sha ɗaya tana kwatanta wani tarihi da aka maimaita a aya ta arba’in da ɗaya, gama a cikin ayar sarkin arewa yana tsaye a ƙasa mai ɗaukaka. Tarihin aya ta goma sha shida yana bayyana lokacin da shugaban sojojin Roma, Pompey, ya kai Yahuda da Urushalima cikin bauta.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Amma wanda ya zo gāba da shi zai aikata bisa ga nufinsa; ba kuwa wanda zai iya tsaya masa; zai kuma tsaya a ƙasa mai daraja, wadda za ta hallaka ta hannunsa. Daniyel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Na yi niyya in yi amfani da wannan aya a matsayin tushen da zai daure tunaninmu a kan ayoyin da suka rigaya ta, saboda haka zan fara kafa wannan fahimta da farko. Muna niyyar nuna cewa tarihin da ya biyo bayan rarrabuwar mulkin Aleksanda Mai Girma a ayoyi na uku da na huɗu, ya fara ne a shekarar 1989, sa’an nan kuma ya bayyana Yaƙin Ukrain na yanzu, nasarar Putin a kan rundunonin Yamma, da kuma shan kashinsa daga baya, wanda ke kaiwa zuwa aya ta goma sha shida.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ko da yake Masar ba ta iya tsayawa gaban Antiochus, sarkin arewa, Antiochus ma bai iya tsayawa gaban Romawa ba, waɗanda a yanzu suka zo su yaƙe shi. Babu wata masarauta da ta ƙara iya yin tsayayya da wannan iko mai tasowa. An ci Suriya da yaƙi, aka kuma ƙara ta cikin Daular Roma, sa’ad da Pompey, a shekara ta 65 K.H., ya ƙwace wa Antiochus Asiaticus mallakarsa, ya mai da Suriya lardi na Roma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> “Irin wannan iko kuma zai tsaya a Ƙasa Mai Tsarki, ya kuma cinye ta. Roma ta shiga alaƙa da mutanen Allah, Yahudawa, ta wurin yarjejeniya, a shekara ta 161 K.H.; tun daga wannan lokaci take da muhimmin matsayi a cikin jadawalin annabci. Duk da haka, ba ta sami ikon mulki a kan Yahudiya ta wurin nasara ta zahiri ba sai a shekara ta 63 K.H.; kuma a sa’an nan ta haka ne.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Da dawowar Pompey daga gangaminsa na yaƙi da Mithridates, sarkin Pontus, masu fafatawa biyu, wato Hyrcanus da Aristobulus, suna ta gwagwarmaya domin kambin Yahudiya. An gabatar da shari’arsu a gaban Pompey, wanda nan da nan ya gane rashin adalcin iƙirarin Aristobulus, amma ya so ya jinkirta yanke hukunci a kan al’amarin har sai bayan dogon gangamin da ya daɗe yana marmarin yi zuwa Arabiya, yana mai alkawarin cewa sa’an nan zai komo ya sasanta al’amuransu yadda zai bayyana a matsayin abin da yake adalci kuma daidai. Aristobulus, da ya fahimci ainihin ra’ayin Pompey, ya yi sauri ya koma Yahudiya, ya makamai mutanensa, ya kuma shirya tsattsauran tsaro, yana ƙuduri a kan kowace irin asara ya riƙe kambin, wanda ya hango za a yanke wa wani daban. Pompey ya bi wannan mai gudun hijira a kurkusa. Da yake kusantar Urushalima, Aristobulus, yana fara nadamar abin da ya aikata, ya fito ya tarye shi, ya kuma yi ƙoƙarin daidaita al’amura ta wurin yin alkawarin cikakkiyar miƙa kai da manyan kuɗaɗe. Pompey, da ya karɓi wannan tayin, ya aike da Gabinius a kan jagorancin wani sashe na sojoji domin ya karɓi kuɗin. Amma da wannan mukaddashin babban kwamandan ya isa Urushalima, ya tarar an rufe ƙofofi a kansa, kuma aka gaya masa daga saman katanga cewa birnin ba zai tsaya ga yarjejeniyar ba.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, domin kada a yaudare shi ta wannan hanya ba tare da hukunci ba, ya sa Aristobulus, wanda ya riƙe a wurinsa, cikin sarƙoƙi, kuma nan da nan ya nufi Urushalima da dukan rundunarsa. Masu goyon bayan Aristobulus suna son su kāre wurin; na Hyrcanus kuwa suna son a buɗe ƙofofin. Da yake ɓangaren na ƙarshe shi ne mafi rinjaye, kuma ya yi nasara, aka ba Pompey damar shiga birnin a fili. Sai mabiyan Aristobulus suka janye zuwa dutsen haikali, suna da cikakken ƙuduri na kāre wannan wuri kamar yadda Pompey ma ya ƙudura ya mamaye shi. A ƙarshen watanni uku aka yi gibi a katangar da ya isa a kai hari ta cikinsa, aka kuwa ƙwace wurin da kaifin takobi. A mummunar kisan gillar da ta biyo baya, an kashe mutane dubu goma sha biyu. Abin tausayi ne ƙwarai, in ji masanin tarihin, a ga firistoci, waɗanda a lokacin suke cikin hidimar Allah, da hannu mai natsuwa da tabbatacciyar niyya suna ci gaba da aikin da suka saba yi, kamar ba su san da haukan rikicin da yake gudana ba, alhali kuwa a duk kewaye da su ana karkashe abokansu, kuma ko sau da yawa jininsu kansu yana gaurayuwa da na hadayunsu.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Bayan da ya kawo ƙarshen yaƙin, Pompey ya rushe ganuwar Urushalima, ya sauya ikon wasu birane daga ƙarƙashin ikon Yahudiya zuwa na Siriya, kuma ya ɗora haraji a kan Yahudawa. Ta haka ne, a karo na farko, aka sa Urushalima ta wurin nasara a hannun wannan iko wanda zai riƙe “ƙasa mai ɗaukaka” cikin kamun ƙarfen sa har sai ya cinye ta sarai.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Za mu ci gaba da wannan nazari a maƙalarmu ta gaba.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Kasancewar babu gardama ko tashin hankali a tsakanin mutanen Allah bai kamata a ɗauke shi a matsayin tabbatacciyar shaida cewa suna riƙe ƙaƙƙarfan koyarwa ba. Akwai dalilin jin tsoro cewa watakila ba sa bambance gaskiya da kuskure a fili. Sa’ad da binciken Nassosi bai haifar da sababbin tambayoyi ba, sa’ad da kuma babu saɓanin ra’ayi da zai sa mutane su binciki Littafi Mai Tsarki da kansu domin su tabbatar cewa suna da gaskiya, to, da yawa a yanzu, kamar yadda ya kasance a zamanin dā, za su manne wa al’ada su kuma yi bauta ga abin da ba su sani ba.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “An nuna mini cewa da yawa waɗanda suke ikirarin suna da sanin gaskiyar wannan lokaci ba su san abin da suke gaskatawa ba. Ba su fahimci hujjojin bangaskiyarsu ba. Ba su da madaidaiciyar fahimta game da aikin wannan lokaci na yanzu. Lokacin gwaji kuwa idan ya zo, akwai mutanen da yanzu suke wa wasu wa’azi waɗanda za su gane, sa’ad da suka binciki matsayai da suke riƙe da su, cewa akwai abubuwa masu yawa waɗanda ba za su iya ba da wani gamsasshen dalili a kansu ba. Har sai an gwada su haka, ba su san girman jahilcinsu ba. Kuma akwai mutane da yawa a cikin ikkilisiya da suke ɗauka a matsayin tabbatacce cewa sun fahimci abin da suke gaskatawa; amma, sai sa’ad da gardama ta taso, ba sa sanin rauninsu na kansu. Idan aka raba su da waɗanda suke da bangaskiya iri ɗaya da tasu, aka kuma tilasta musu su tsaya su kaɗai, su kaɗai kurum, domin su bayyana bangaskiyarsu, za su yi mamakin ganin yadda tunaninsu ya rikice game da abin da suka karɓa a matsayin gaskiya. Tabbatacce ne cewa a cikinmu an sami kaucewa daga Allah mai rai da kuma juya zuwa ga mutane, ana sa abin ɗan’adam a madadin hikimar Allahntaka.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Allah zai tayar da mutanensa; idan sauran hanyoyi suka kasa, bidi’o’i za su shigo a cikinsu, waɗanda za su tantance su, suna raba ƙaiƙayi da alkama. Ubangiji yana kiran dukan waɗanda suka gaskata kalmarsa su farka daga barci. Haske mai tamani ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna haɗarurrukan da suke nan ƙwarai a kanmu. Wannan haske ya kamata ya kai mu ga himmatuwar binciken Nassosi da kuma bincike mafi tsanani na matsayai da muke riƙe da su. Allah yana so a bincika dukan fuskoki da matsayai na gaskiya sosai kuma da naciya, tare da addu’a da azumi. Ba ya kamata masu bi su huta cikin zato-zato da ra’ayoyi marasa fayyace game da abin da yake zama gaskiya ba. Bangaskiyarsu dole ne ta tsaya da ƙarfi a bisa maganar Allah domin sa’ad da lokacin gwaji zai zo, kuma aka kawo su gaban majalisu domin su ba da amsa game da bangaskiyarsu, su iya ba da dalili ga begen da yake cikinsu, tare da tawali’u da tsoro.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ku motsa, ku motsa, ku motsa. Batutuwan da muke gabatar wa duniya dole ne su kasance a gare mu gaskiya mai rai. Yana da muhimmanci cewa, wajen kare koyaswar da muke ɗauka a matsayin muhimman ka’idojin bangaskiya, kada mu taɓa bari kanmu mu yi amfani da hujjojin da ba su da cikakken inganci. Waɗannan na iya isa su sa mai hamayya ya yi shiru, amma ba sa girmama gaskiya. Ya kamata mu gabatar da sahihan hujjoji, waɗanda ba kawai za su sa masu adawa da mu su yi shiru ba, amma kuma za su iya jure mafi kusanci da mafi tsananin bincike. A wurin waɗanda suka horas da kansu a matsayin masu muhawara akwai babban haɗari cewa ba za su yi mu’amala da maganar Allah da adalci ba. A wajen fuskantar mai hamayya, ya kamata babban ƙoƙarinmu na gaskiya ya kasance mu gabatar da batutuwa ta irin wannan hanya da za ta tayar da tabbaci a cikin tunaninsa, maimakon neman kawai mu ƙarfafa amincewar mai bi.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Ko mene ne irin ci gaban basira da mutum ya samu, kada ya taɓa tunani ko da na ɗan lokaci cewa babu bukatar zurfafa da ci gaba da binciken Nassosi domin samun ƙarin haske. A matsayinmu na jama’a, an kira kowanensu daga cikinmu ɗaiɗaiku mu zama ɗaliban annabci. Dole ne mu yi tsaro da matuƙar himma domin mu iya gane duk wani hasken da Allah zai gabatar mana. Ya kamata mu kama farkon ƙyallin gaskiya; kuma ta wurin nazari cikin addu’a za a iya samun haske mafi bayyana, wanda za a iya gabatar wa waɗansu.”

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Sa’ad da mutanen Allah suke cikin natsuwa kuma sun gamsu da hasken da suke da shi a halin yanzu, za mu iya tabbata cewa ba zai nuna musu tagomashi ba. Nufinsa ne su kasance kullum suna ci gaba domin su karɓi ƙarin haske, hasken da yake ƙaruwa koyaushe wanda yake haskakawa a gare su. Halin da ikilisiya take ciki a yanzu ba abin da ke faranta wa Allah rai ba ne. An shigar da wani amincewa da kai wanda ya sa suka ji ba su da bukatar ƙarin gaskiya da haske mafi girma. Muna rayuwa ne a lokacin da Shaiɗan yake aiki a hannun dama da hagu, a gaba da bayarmu; duk da haka mu a matsayin jama’a muna barci. Allah yana nufin a ji wata murya tana tashe mutanensa zuwa aiki.” Testimonies, volume 5, 707, 708.

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