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# Panium - Number Seven

Panium—Lamba Bakwai

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

An Bayyana Daniyel 11: Layukan Annabci daga 1989 zuwa Dokar Lahadi

Author

Jeff Pippenger

Published

March 15, 2025

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We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Muna aiki wajen haɗa dukan layukan Daniyel goma sha ɗaya wuri guda dangane da ɓoyayyen tarihin aya ta arba’in, wanda yake wakiltar 1989 har zuwa dokar Lahadi a cikin Amurka. Kiranmu a matsayin ɗaliban annabci shi ne mu rarraba maganar gaskiya yadda ya kamata.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Yi nazari domin ka nuna kanka abin karɓa a gaban Allah, ma’aikaci wanda ba shi da dalilin jin kunya, mai rarrabe maganar gaskiya daidai. 2 Timoti 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Za a iya raba sura ta goma sha ɗaya ta littafin Daniyel zuwa layukan annabci goma. Ayoyi na ɗaya zuwa huɗu suna wakiltar layin annabci na farko. Ayoyi na biyar zuwa tara suna wakiltar layi na biyu. Aya ta goma tana wakiltar layi na uku. Ayoyi na goma sha ɗaya da goma sha biyu suna wakiltar layi na huɗu. Layi na biyar shi ne ayoyi na goma sha uku zuwa goma sha biyar. Layi na shida shi ne ayoyi na goma sha shida zuwa ashirin da biyu. Layi na bakwai shi ne ayoyi na ashirin da uku da ashirin da huɗu. Aya ta ashirin da huɗu zuwa aya ta talatin da ɗaya shi ne layi na takwas. Aya ta talatin da ɗaya zuwa arba’in shi ne layi na tara, layi na goma kuma na ƙarshe shi ne ayoyi na arba’in zuwa arba’in da biyar. Waɗannan layuka goma ya kamata a haɗa su tare, layi bisa layi.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Wa zai koya wa ilimi? Wa kuma zai sa ya fahimci koyarwa? Waɗanda aka yaye daga madara, aka kuma raba su daga nono.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Gama dole ne umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; a nan kaɗan, a can kuma kaɗan:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Gama da leɓɓa masu tuntuɓe da wani harshe dabam zai yi magana ga wannan jama'a. Waɗanda ya ce musu, Wannan shi ne hutun da za ku sa masu gajiya su huta; wannan kuma shi ne wartsakewa: duk da haka ba su so su ji.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Amma maganar Ubangiji ta kasance a gare su doka a kan doka, doka a kan doka; layi a kan layi, layi a kan layi; ɗan kaɗan a nan, ɗan kaɗan a can; domin su tafi, su fāɗi da baya, a ragargaza su, a kama su da tarko, a kuma riƙe su. Ishaya 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Kowace daga cikin layukan annabci guda goma, ba shakka, suna da alaƙa da juna, amma a cikin kowace layi ana iya gane wani takamaiman jigo. Ko da yake kowace layi tana da babban jigo, layukan suna ɗauke da shaidar da ta fi guda ɗaya. Ina nufin in fayyace kowanne daga cikin jigogin da ke cikin layukan nan guda goma.

## First Line

Layi na Farko

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew 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 ma a shekara ta fari ta Dariyus Bamadiye, na tsaya domin in ƙarfafa shi kuma in ba shi tabbaci. Yanzu kuwa zan nuna maka gaskiya. Ga shi, har yanzu sarakuna uku za su taso a Farisa; na huɗu kuma zai fi su duka yawan arziki ƙwarai. Kuma ta wurin ƙarfinsa saboda dukiyarsa zai hura kowa gaba da mulkin Girka. Sa'an nan wani sarki mai ƙarfi zai taso, wanda zai yi mulki da babban iko, yă kuma aikata bisa ga nufinsa. Kuma sa'ad da ya taso, mulkinsa zai karye, a kuma raba shi zuwa ga iskoki huɗu na sama; ba kuwa ga zuriyarsa ba, kuma ba bisa ga ikon mulkinsa da ya yi ba: gama za a tumɓuke mulkinsa, har ma a ba waɗansu dabam da su. Daniyel 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Shekara ta fari ta Dāriyus tana nuna ƙarshen shekaru saba’in, ta haka tana bayyana wani lokacin ƙarshe na annabci. Zuwa aya ta uku Aleksanda Mai Girma ya kafa mulkinsa na duniya baki ɗaya, kuma zuwa aya ta huɗu za a tumɓuke mulkinsa a raba shi zuwa ga iskoki huɗu. Yin amfani da Dāriyus a matsayin lokacin ƙarshe a shekarar 1989 yana ba mu damar ƙirga sarakunan da aka wakilta a aya ta biyu. Sa’ad da Jibrilu ya faɗa a aya ta ɗaya, “Ni kuma, a shekara ta fari ta Dāriyus” yana ci gaba ne da abin da ya sanar da Daniyel a farkon wahayin, wanda ya fara a sura ta goma.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> A shekara ta uku ta Cyrus sarkin Farisa aka bayyana wa Daniyel wani al’amari, wanda ake kira da sunansa Belteshazzar; al’amarin kuwa gaskiya ne, amma ƙayyadadden lokacinsa yana da tsawo: shi kuma ya fahimci al’amarin, ya kuma sami ganewa game da wahayin. Daniyel 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Alamar hanyar da ke wakiltar “lokacin ƙarshe” tana ƙunshe da alamomi biyu. “Lokacin ƙarshe” na layin annabcin Musa shi ne haihuwar Haruna, sannan bayan shekaru uku aka haifi Musa. Haruna da Musa su ne alamar ninki biyu ta “lokacin ƙarshe” a tarihinsu, kuma suna misalta haihuwar Yohanna Mai Baftisma da ta Yesu bayan watanni shida. “Lokacin ƙarshe” a shekara ta 1798 ya nuna kama fafaroma na Roma wanda daga baya ya mutu a cikin zaman bauta a shekara ta 1799. Daga “shekara ta fari ta Dariyus Bamediyye” har zuwa “shekara ta uku ta Sairus sarkin Farisa”; Dariyus da Sairus suna wakiltar “lokacin ƙarshe” a shekara ta 1989, gama dukan annabawa suna magana ne fiye da komai game da kwanakin ƙarshe fiye da kwanakin da suka rayu a cikinsu.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Yanzu kuwa dukan waɗannan abubuwa sun faru gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu da ƙarshen duniya ya riske mu. 1 Korintiyawa 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Dariyus da Sairus suna wakiltar Ronald Reagan da George Bush babba a shekara ta 1989. Dukansu shugabanni ne a waccan shekarar. Aya ta ɗaya ta babi na goma sha ɗaya ta sanya wahayin a shekara ta uku ta Sairus, wadda za ta wakilci George Bush babba, wanda ya bi Reagan kamar yadda Sairus ya bi Dariyus. Aya ta biyu ta bayyana cewa sarakuna uku har yanzu za su taso, na huɗu kuma ya fi su duka arziki nesa ba kusa ba. “Lokacin ƙarshe” na ƙarshe a babi na goma sha ɗaya ya fara ne a shekara ta 1989, kuma yana nuna cewa bayan George Bush babba sarakuna uku har yanzu za su taso, ta haka yana nuna shugabanni uku da suka biyo bayan Bush babba. Waɗannan sarakuna ukun su ne Bill Clinton, George Bush ƙarami, Barak Obama, sa’an nan kuma shugaba mafi arziki, Donald Trump, zai “ta wurin ƙarfinsa” kuma “ta wurin arzikinsa zai tā da kowa gaba ga masarautar Girka”.

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Aya ta uku sai ta gabatar da Iskandar Mai Girma, sabili da haka kuma tana misalta shugaban ƙarshe na Majalisar Ɗinkin Duniya wanda ya haɗu da tsarin papacy a cikin kwanaki na ƙarshe, amma wanda, kamar papacy, ya kai ga ƙarshensa. Majalisar Ɗinkin Duniya ita ce mulki na bakwai da aka wakilta a matsayin sarakuna goma a cikin Ru’ya ta Yohanna sura goma sha bakwai, kuma haɗin gwiwar sarakuna goma sun yarda su ba mulkinsu na bakwai ga dabbar papacy na sa’a guda ta alama.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Kuma ƙahoni goma waɗanda ka gani sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓar iko kamar sarakuna na sa’a guda tare da dabbar. Waɗannan suna da zuciya ɗaya, kuma za su ba dabbar ikonsu da ƙarfinsu. Waɗannan za su yi yaƙi da Ɗan Ragon, kuma Ɗan Ragon zai rinjaye su: gama shi ne Ubangijin iyayengiji, Sarkin sarakuna: kuma waɗanda suke tare da shi su ne waɗanda aka kira, aka zaɓa, masu aminci. Ru’ya ta Yohanna 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Waɗannan sarakuna goma ayoyi na uku da na huɗu ne suke wakilta, haka kuma tarihin tashi da fāɗuwar Alexander Mai Girma, wanda ya cika waɗannan ayoyi a ƙarni na huɗu. Girka ita ce masarauta ta uku a annabcin Littafi Mai Tsarki, kuma alama ce ta macijin, wato kashi na uku cikin haɗin kai mai ninki uku na macijin, dabbar, da annabin ƙarya. A kan gicciye an rubuta saƙon nan, “Sarkin Yahudawa,” da Ibrananci, da Latin, da Girkanci; yana wakiltar Yahudawa, Romawa, da kuma sauran taron jama’a daga sauran al’ummai waɗanda za su kasance a Urushalima a lokacin Idin Ƙetarewa. Helenawa suna wakiltar macijin, Romawa suna wakiltar dabbar, Yahudawa kuwa su ne annabin ƙarya.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Ayoyi huɗu na farko na babi na goma sha ɗaya suna bayyana ƙarshen ikon dodon duniya wanda yake yin fasikanci da ikon papanci yayin da lokacin gwaji na ’yan Adam yake rufewa. Ayoyi na uku da na huɗu suna bayyana tashi da faɗuwar ƙarshe ta bayyanawar ƙarshe ta ikon dodon duniya. Waɗannan ayoyi suna ruɓanya kan ayoyi shida na ƙarshe waɗanda suke bayyana ƙarshen dabbar da take yin fasikanci da sarakunan duniya. Farkon da ƙarshen babi na goma sha ɗaya suna bayyana tarihin inda maƙiyan Allah suke kaiwa ga ƙarshensu ba tare da wani mai taimako ba. Ayoyi huɗu na farko, da aka daidaita da ayoyi shida na ƙarshe, ta haka suna ɗauke da alamar Dokoki Goma, tare da allon dokoki na umarni huɗu na farko da kuma allo mai ɗauke da umarni shida na ƙarshe, yayin da kuma suke wakiltar gwaji da lamba goma.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Ayoyi huɗu na farko suna wakiltar wani mafari da ke misalta ƙarshen, yayin da suke ɗaure saƙon da cewa ya fara ne a “lokacin ƙarshe” a shekara ta 1989. Ayoyin suna wakiltar lokacin daga 1989 har zuwa rufe lokacin jarrabawar ɗan Adam; saboda haka suna taƙaita saƙon ayoyi shida na ƙarshe, waɗanda su ne ƙaruwa cikin sani da aka buɗe hatiminsa a 1989, waɗanda kuma suke bayyana abubuwan da suke da alaƙa da rufe lokacin jarrabawa.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Ayoyin suna ba da ginshiƙin annabci domin a gane cewa, tun daga shekara ta 1989, za a sami shugabanni takwas gaba ɗaya, kuma na takwas ɗin zai kasance daga cikin shugabanni bakwai na baya; ta haka suna ɗaure wannan nassi tare da asirin cewa na takwas ɗin yana daga cikin bakwai, wanda kuwa siffa ce ta annabci da take gaskiyar yanzu a kwanaki na ƙarshe.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Jigon da za a iya fahimta daga waɗannan ayoyin shi ne hallakar ƙarshe ta ikon macijin nan, wanda yake yin fasikanci tare da karuwar Tyre. Karuwar tana yin fasikanci tare da dukan sarakunan duniya, amma kamar yadda tsohuwar Faransa ta zama ɗan fari na cocin Katolika sa’ad da Clovis ya keɓe kursiyinsa ga papacy a shekara ta 496, haka kuma dabbar ƙasa ta Amurka za ta kasance ta farko daga cikin sarakuna da za su yi fasikanci tare da karuwar a dokar Lahadi. Kamar yadda a cikin ayoyi shida na ƙarshe, ayoyi huɗu na farko suke bayyana tare da jaddada dukan ikoki uku da ke kai duniya zuwa Armageddon, amma jigon da ke cikin ayoyi huɗu na farko shi ne ikon macijin, wanda Grecia da Alexander Mai Girma suke wakilta.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan ya fara jerin shugabanni takwas wanda yanzu ya kai ga na ƙarshe cikin shugabanni takwas ɗin. Shugaba na takwas zai kafa siffar dabbar ya kuma tilasta dokar Lahadi a cikin Ƙasar Amurka, yayinda kuma yake sasanta wata yarjejeniya da za ta mai da shi shugaban Majalisar Ɗinkin Duniya, wadda a daidai wannan lokaci za ta shiga cikin dangantakar coci da jiha ta duniya baki ɗaya a ƙarƙashin fakewar warware yaƙe-yaƙen da tsattsauran ra’ayin addinin Musulunci ke ƙara haddasawa.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Sauyawar Amurka, wadda ita ce dabbar ƙasa ta Wahayin Yohanna sura ta goma sha uku, daga kasancewa masarauta ta shida ta annabcin Littafi Mai Tsarki zuwa kan masarauta ta bakwai ta annabcin Littafi Mai Tsarki, yayin da take cika haramtacciyar dangantaka da masarauta ta takwas ta annabcin Littafi Mai Tsarki, an kwatanta shi tun daga aya ta ɗaya mai bayyana shekarar 1989, ta hannun shugabannin ƙasa da suka kai ga dokar Lahadi a Amurka, sannan nan da nan kuma ya bayyana sarki mai ƙarfi yana tashi. Wannan sarki mai ƙarfi shi ne Trump yana karɓar iko a kan Majalisar Ɗinkin Duniya, wadda a yanzu yake cikin aiwatar da rushe ta tun kafin cikar bukatunsa.

## Second Line

Layi na Biyu

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Aya ta biyar zuwa ta tara tana wakiltar farkon ambato da kuma bayani daki-daki na yaƙin da ke tsakanin sarakunan arewa da kudu, wanda dukan surar ke amfani da shi a matsayin babban tushen bayanin annabci. Aya ta biyar tana gabatar da jigon wannan nassi.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Sarkin kudu zai yi ƙarfi, haka kuma ɗaya daga cikin sarakunansa; shi kuma zai fi shi ƙarfi, ya mallaki iko; mulkinsa kuwa zai zama babban mulki. Daniyel 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Ayoyin suna wakiltar Ptolemy I Soter da Seleucus I Nicator. Dukansu sun kasance kashi na huɗu na “Diadochi” na mulkin Alexander, (ma’ana magāji). Seleucus shi ne “sarkin arewa” na farko a sura ta goma sha ɗaya, kuma daidai da arna Roma, Roma ta papacy da kuma Roma ta zamani—an kafa Seleucus a matsayin sarkin arewa na annabci ne kawai bayan manyan nasarori uku ko muhimman al’amura uku: sake kwato Babila da ya yi a shekara ta 312 K.Z., Yaƙin Ipsus a shekara ta 301 K.Z., da Yaƙin Corupedium a shekara ta 281 K.Z. Waɗannan motsi sun kayar da manyan abokan hamayyarsa, suka faɗaɗa daularsa, kuma suka tabbatar da rinjayensa a yankin.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Layi na biyu ya fara ne da tantance sarakunan arewa da kudu a bambance da kowane sauran magada (Diadochi) na mulkin Aleksanda da aka raba. Ya fara da bayyana cewa sarkin arewa yana samun iko ne kawai bayan cin nasara uku. Sa’an nan kuma, a cikin tarihin gwagwarmayar neman mulki da ta bayyana bayan mutuwar Aleksanda a ayoyi shida zuwa tara, a gane wani lokaci da ya ƙare da kifar da sarkin arewa ta hannun sarkin kudu. Wannan shi ne karo na farko cikin sau uku a sura ta goma sha ɗaya da sarkin kudu yake rinjayar sarkin arewa. Waɗannan suna ba da shaidu uku na ciki a cikin surar da ke tabbatar da alamomin hanya na tarihin da ke kaiwa ga sarkin kudu ya ci sarkin arewa.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> Sarkin kudu zai yi ƙarfi, haka kuma ɗaya daga cikin sarakunansa; amma shi zai fi shi ƙarfi, ya kuma mallaki iko; mulkinsa kuwa zai zama babban mulki. Kuma a ƙarshen wasu shekaru za su haɗu da juna; gama ’yar sarkin kudu za ta zo wurin sarkin arewa domin ta ƙulla yarjejeniya; amma ba za ta riƙe ƙarfin hannu ba; shi ma ba zai tsaya ba, ba kuwa hannunsa ba: amma za a miƙa ta, ita da waɗanda suka kawo ta, da wanda ya haife ta, da wanda ya ƙarfafa ta a waɗannan lokuta. Amma daga wani reshe na tushenta wani zai tashi ya tsaya a matsayinsa, wanda zai zo da runduna, ya shiga cikin kagara ta sarkin arewa, ya kuwa yi aiki a kansu, ya yi nasara: Haka kuma zai kai gumakansu bauta zuwa Masar, tare da sarakunansu, da kayayyakinsu masu daraja na azurfa da na zinariya; shi kuwa zai daɗe da rayuwa fiye da sarkin arewa da shekaru masu yawa. Sa’an nan sarkin kudu zai shiga cikin mulkinsa, ya koma ƙasarsa. Daniyel 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Cikar tarihin cikar waɗannan ayoyi yana bayar da tsarin kwaikwayon cikar annabci na shekaru dubu ɗaya da ɗari biyu da sittin na mulkin Paparoma da aka gane a cikin ayoyi talatin da ɗaya zuwa arba’in, da kuma tsarin annabci na cikar aya ta goma sha ɗaya, wadda aka fara cika ta a shekara ta 217 kafin haihuwar Almasihu a Yaƙin Raphia. Waɗannan shaidu uku suna bayyana siffofin Yaƙin Yukiren inda Putin, sarkin kudu na ƙarshe, zai yi nasara a kan rundunar wakilai ta sarkin arewa na Paparoma.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Jigon layi na biyu na tarihin annabci shi ne yadda aka yi wa papacy mummunan raunin nan mai kisa a shekara ta 1798, kamar yadda ayoyi biyar zuwa tara da yaƙin Raphia a aya ta goma sha ɗaya suka wakilta. Sarkin kudu, wato Masar, shi ne ikon macijin.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ɗan mutum, ka mai da fuskarka ga Fir’auna, sarkin Masar, ka yi annabci a kansa, da kuma a kan dukan Masar. Ka yi magana, ka ce, Ga abin da Ubangiji Allah ya faɗa: Duba, ina gāba da kai, Fir’auna sarkin Masar, babban maciji wanda yake kwance a tsakiyar kogunansa, wanda ya ce, Kogina nawa ne, ni kuma na yi shi domin kaina. Ezekiyel 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Misalai uku da ke cikin sura ta goma sha ɗaya na yadda sarkin kudu ya yi nasara a kan sarkin arewa sun haɗu wuri guda don bayyana faɗuwar ƙarshe ta sarkin arewa a aya ta arba’in da biyar.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Kuma zai kafa bukkokin fadarsa a tsakanin tekuna a kan tsauni mai tsarki mai ɗaukaka; duk da haka kuma zai zo ga ƙarshensa, ba kuwa wanda zai taimake shi. Daniyel 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Akwai layuka uku a sura ta goma sha ɗaya da suke nuna sarkin kudu yana cin nasara a kan sarkin arewa, amma sa’ad da sarkin arewa ya kai ga ƙarshensa ba tare da mai taimakonsa ba, hakan ba ya bayyana sosai. Amma littafin Ru’ya ta Yohanna ya bayyana cewa ikon macijin ne yake kawo faduwarta ta wurin cin namanta da kuma ƙonata da wuta. Da zarar an gane ikon macijin daga littafin Ru’ya ta Yohanna, za mu iya ganin sarakunan, waɗanda su ma macijin ne kuma su ma sarkin kudu ne, waɗanda za su kawo ƙarshen sarkin arewa a aya ta arba’in da biyar. Shaidu uku kai tsaye a cikin surar, waɗanda dukkansu suke ba da shaida ga cikakkiyar cikar su kamar yadda aka wakilta ta wurin alaƙar littattafan Daniyel da Ru’ya ta Yohanna.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Sarkin arewa na papanci na zamani ya kai ga ƙarshe ba tare da wani ya taimake shi ba a aya ta arba’in da biyar, kuma littafin Ru’ya ta Yohanna ya bayyana yadda ikon papanci ya kai ga ƙarshe a hannun ikon maciji.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Kuma ƙahoni goma ɗin da ka gani a kan dabbar, waɗannan za su ƙi karuwar, kuma za su mai da ita kufai da tsiraici, su ci namanta, su kuma ƙone ta da wuta. Gama Allah ya sa a zukatansu su cika nufinsa, su kuma yi shawara ɗaya, su ba da mulkinsu ga dabbar, har maganar Allah ta cika. Ru’ya ta Yohanna 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Sarautu goma suna ƙone sarkin arewa na Paparoma da wuta, suna kuma cin namanta. Sarakunan kwanakin ƙarshe su ne ikon macijin.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> “Sarakuna da masu mulki da gwamnoni sun ɗora wa kansu alamar magabcin Almasihu, kuma an wakilce su da macijin nan wanda yake tafiya yaƙi da tsarkaka—wato, da waɗanda suke kiyaye umarnan Allah kuma suke da bangaskiyar Yesu. Cikin ƙiyayyarsu ga mutanen Allah, suna kuma nuna kansu masu laifi ne game da zaɓen Barabbas maimakon Almasihu.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Sarakuna goma su ne ikon macijin, wanda kuma ake wakilta da mulkin Girka da kuma Alexander. Waɗannan sarakuna sarakunan kudu ne, domin Fir’auna, sarkin Masar, ne yake wakiltarsu. Za su cinye namanta, gama su ma su ne “karnuka” na annabci waɗanda mai zabura ya kira “taron mugaye.”

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Gama karnuka sun kewaye ni: taron mugaye ya kewaye ni ƙaf; sun huda hannuwana da ƙafafuwana. Zan iya ƙirge dukan ƙasusuwana: suna kallona suna ta zuba mini ido. Sun raba rigunana a tsakaninsu, kuma sun jefa ƙuri’a a kan tufafina. Zabura 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Fafaroma shi ne sarkin arewa a aya ta arba’in da biyar, kuma Fafaroma ana wakilta shi da Jezebel a cikin cocin Tiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Duk da haka ina da waɗansu abubuwa kaɗan a kanka, domin kana ƙyale wannan mace Jezebel, wadda take kiran kanta annabiya, ta koyar, ta kuma ruɗi bayina su yi fasikanci, su kuma ci abubuwan da aka miƙa wa gumaka. Na kuma ba ta zarafi ta tuba daga fasikancinta; amma ba ta tuba ba. Ga shi, zan jefa ta a kan gado, da waɗanda suke yin zina da ita kuma cikin ƙunci mai girma, sai dai idan sun tuba daga ayyukansu. Ru’ya ta Yohanna 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

An cika hukuncin Jezebel sa’ad da karnuka suka cinye ta.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Game da Jezebel kuma Ubangiji ya yi magana, yana cewa, Karnuka za su cinye Jezebel a bakin katangar Yezire’el. 1 Sarakuna 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Karnukan su ne Romawa arna, ikon macijin nan, gama Romawa arna ne suka gicciye Almasihu.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> “A cikin wahalolin Almasihu a kan gicciye an cika annabci. Ƙarnuka kafin gicciye, Mai Ceto ya riga ya faɗi irin yadda za a yi masa. Ya ce, ‘Karnuka sun kewaye Ni: taron mugaye sun rutsa da Ni: sun huda hannuwana da ƙafafuwana. Ina iya ƙirga dukan ƙasusuwana: suna kallo, suna zuba ido a kaina. Suna raba tufafina a tsakaninsu, suna kuma jefa ƙuri’a a kan rigata.’ Zabura 22:16–18. Annabcin da ya shafi tufafinsa ya cika ba tare da shawara ko katsalandan daga abokan ko maƙiyan Wanda aka gicciye ba. An ba sojojin da suka ɗora shi a kan gicciye tufafinsa. Almasihu ya ji gardamar mutanen yayin da suke raba tufafin a tsakaninsu. Riga tasa kuwa an saƙa ta gabanta ɗaya ba tare da ɗinki ba, sai suka ce, ‘Kada mu yage ta, amma mu jefa ƙuri’a dominta, domin a ga ta wanene.’” The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Sarakuna goma, waɗanda su ne karnuka, waɗanda su ne taron mugaye, waɗanda su ne Girka da Masar, su ma za su ƙone karuwar da wuta.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Kuma ’yar kowane firist, idan ta ƙazantar da kanta ta wurin yin karuwanci, tana ƙazantar da mahaifinta; za a ƙone ta da wuta. Leviticus 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Sarakuna goma sun ƙone karuwan da wuta, gama tana da’awar cewa ita firistiya ce, amma karuwa ce.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kuma zai faru a wannan rana, cewa za a manta da Taya shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in Taya za ta rera kamar karuwa. Ɗauki garaya, ki kewaya cikin birni, ke karuwar da aka manta da ita; ki busa kiɗa mai daɗi, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai faru bayan cikar shekara saba’in, cewa Ubangiji zai ziyarci Taya, ita kuwa za ta koma ga ladarta, kuma za ta yi fasikanci da dukan mulkokin duniya a kan fuskar ƙasa. Ishaya 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

A cikin ayoyi na biyar zuwa na tara, da kuma ayoyi na talatin da ɗaya zuwa na arba’in, muna samun shaida game da papanci yana zuwa ga ƙarshensa a hannun ikon macijin. Wannan ƙa’ida kuma a halin yanzu tana cika a Yaƙin Yukiren. Waɗannan shaidu uku suna sanar da mu cewa sa’ad da sarkin arewa ya kai ga ƙarshensa ba tare da mai taimakonsa ba a aya ta arba’in da biyar, macijin zai ci namanta, ya kuma ƙone ta da wuta. Bisa ga shaidu uku, dalilin da zai motsa macijin ga wannan aiki zai haɗa da karyayyar yarjejeniya.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

A cikin ayoyi na biyar zuwa tara, Yaƙin Siriya na biyu ya ƙare da wata yarjejeniya a shekara ta 253 K.H. Yaƙin ya fara ne a shekara ta 260 K.H., kuma bayan shekaru bakwai da fara Yaƙin Siriya na biyu, an cim ma yarjejeniyar zaman lafiya ta wurin sarkin kudu ya ba wa sarkin arewa ’yarsa domin ya aure ta, ta haka kuma a samar da salama ta wurin kawancen aure. Shekaru bakwai bayan auren, a shekara ta 246 K.H., sarkin arewa ya kawar da amaryar kudun ya kuma maido da matarsa ta farko wadda ya riga ya kawar sa’ad da ya auri gimbiya ta Masar. Abin da ya motsa sarkin kudu ya mamaye masarautar arewa ya kuma kama sarkin arewa shi ne karya yarjejeniya.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Karyayyar alkawarin da aka karya ta kasance alama ta Karyayyar Yarjejeniyar Tolentino a shekara ta 1797 wadda ta ba Napoleon dalilin kama paparoma a shekarar 1798, kamar yadda Ptolemy ya yi wa Seleucus a shekara ta 246 K.H. Sa’ad da Ptolemy III ya komo Masar daga nasararsa a kan daular Seleucid ta arewa ta Seleucus II, ya kawo taskoki masu yawa zuwa Masar har Masarawa suka ba Ptolemy III lakabin “Euergetes” (ma’ana, Mai Alheri) domin ya maido musu da “allolinsu da aka kai bauta” bayan shekaru masu yawa.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Amma daga wani tsiro na asalinta wani zai tashi a matsayinsa, wanda zai zo da runduna, ya kuma shiga cikin kagarar sarkin arewa, ya yi gāba da su, ya kuma yi nasara. Haka kuma zai kwashe gumakansu zuwa Masar a matsayin bayi, tare da sarakunansu, da kayayyaki masu daraja na azurfa da na zinariya; shi kuma zai rayu fiye da sarkin arewa shekaru da yawa. Daniyel 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Sa’ad da Napoleon ya kama fafaroma a matsayin bawa a shekara ta 1798, ya kwashe taskokin Vatican ya komo da su Faransa, kamar yadda Ptolemy III ya yi a matsayin alama, wanda ya kwashe taskoki, har ma ya kai Seleucus II Masar, inda Seleucus II ya mutu bayan ya fāɗo daga kan doki. Wannan ya kasance alamar yadda Napoleon ya cire papacy daga kan dabbar a shekara ta 1798, da kuma mutuwar fafaroma a shekara ta 1799. Papacy a cikin Ru’ya ta Yohanna sura ta goma sha bakwai ita ce macen da take hawa kan dabbar, kuma shan kashin Seleucus, kamuwarsa a matsayin bawa, da mutuwarsa da ta biyo baya bayan ya fāɗo daga kan doki, alama ce ta yadda Napoleon ya kawar da ikon farar hula na papacy (wanda aka wakilta a matsayin dabba a cikin Ru’ya ta Yohanna sura ta goma sha bakwai).

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Saboda haka ya ɗauke ni cikin ruhu zuwa cikin jeji; sai na ga wata mace zaune a kan wata dabba mai launin jan mulufi, cike da sunayen saɓo, tana da kawuna bakwai da ƙahoni goma. … Sai mala’ikan ya ce mini, Don me ka yi mamaki? Zan gaya maka asirin matar, da na dabbar da take ɗauke da ita, wadda take da kawuna bakwai da ƙahoni goma. … Matar nan kuma da ka gani ita ce babban birnin nan, wadda take mulki a kan sarakunan duniya. Wahayin Yahaya 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Aya ta biyar zuwa ta tara suna gabatar da yaƙin da ke tsakanin sarkin arewa da sarkin kudu a cikin sura ta goma sha ɗaya. Aya ta biyar tana ba da ginshiƙin danganta Roma da sarkin arewa, domin tana nuna cewa sarkin arewa zai ci yankuna uku na ƙasa da yaƙi kafin ya yi mulki mafi girma. Ayoyin suna ba da tsarin annabci da ke bayyana wani zamani sa’ad da sarkin arewa yake mulki amma ya kai ga ƙarshensa. Wannan ne ainihin jigo da alkawarin sura ta goma sha ɗaya. Taken wannan layi shi ne rauni mai hallakarwa na sarkin arewa na papacy, ko kuma kamar yadda aya ta arba’in da biyar ta faɗa, “zai kai ga ƙarshensa, ba kuwa mai taimakonsa.” Wannan gaskiya ita ce gaskiyar wannan lokaci a kwanakin ƙarshe.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

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