Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma ce ta kafa wahayin, kuma an bayyana Roma a cikin “lokacinta”. Wannan magana ce ta Sister White inda ta bayyana abin da ya kamata a fahimta a matsayin abu bayyananne:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ru’ya ta Yohanna littafi ne da aka hatimce, amma kuma littafi ne da aka buɗe. Yana rubuta abubuwan al’ajabi da za su faru a kwanaki na ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba mai ruɗani da rashin ganewa ba. A cikinsa an sake ɗaukar irin wannan layin annabci kamar yadda yake a cikin Daniyel. Wasu annabce-annabce Allah ya maimaita su, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci,” kuma ana ta maimaita “lokutan” da suke da alaƙa da Roma sau da sau. Yana da “babban muhimmanci” a fahimci “lokacin” da yake da alaƙa da Roma, domin wannan ne yake bayyana Roma a matsayin abin da ake magana a kai wanda yake kafa wahayin. Sau bakwai ana yin nuni kai tsaye a cikin Daniyel da Ru’ya ta Yohanna ga shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papacy.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Kuma zai faɗi manyan maganganu gāba da Maɗaukaki, kuma zai tsananta wa tsarkakan Maɗaukaki, yă yi tunani ya canja zamani da dokoki; kuma za a ba da su cikin hannunsa har zuwa zamani ɗaya da zamani biyu da rabin zamani. Daniyel 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Sai na ji mutumin nan sanye da lilin, wanda yake bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da wanda yake rayayye har abada cewa zai kasance na ɗan lokaci, lokatai, da rabi; kuma sa’ad da ya gama watsa ikon tsarkakan mutane, duk waɗannan abubuwa za su cika. Daniyel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Amma filin da yake a bayan haikalin ka bar shi waje, kada ka auna shi; gama an ba shi ga al’ummai: kuma za su tattake birni mai tsarki na tsawon watanni arba’in da biyu. Ru’ya ta Yohanna 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Kuma zan ba shaiduna biyu iko, su kuma za su yi annabci har kwana dubu ɗaya da ɗari biyu da sittin, suna sanye da tufafin makoki. Ru’ya ta Yohanna 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Sai matar ta gudu zuwa cikin jeji, inda take da wuri wanda Allah ya riga ya shirya mata, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin. Ru’ya ta Yohanna 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Kuma aka ba matar nan fikafikai biyu na babban gaggafa, domin ta tashi zuwa jeji, zuwa wurinta, inda ake ciyar da ita har na ɗan lokaci, da lokuta, da rabin lokaci, daga fuskar macijin. Ruʼya ta Yohanna 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Aka ba shi baki mai faɗin manyan abubuwa da saɓo; kuma aka ba shi iko ya ci gaba har tsawon watanni arba’in da biyu. Ru’ya ta Yohanna 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Waɗannan nassoshi bakwai kai tsaye suna gabatar da takamaiman halaye daban-daban na annabci game da Roma. A cikin waɗannan ayoyin ne aka bayyana Roma. ’Yar’uwa White ta ƙara da cewa waɗannan zamani su ma an wakilta su a matsayin “shekaru uku da rabi ko kwanaki 1260.” Ba za ka sami ko dai shekaru uku da rabi ko “kwanaki dubu ɗari biyu da sittin” a cikin Littafi Mai Tsarki ba. ’Yar’uwa White kawai tana aiwatar da lissafin waɗannan nassoshi bakwai daidai da haka.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

“A cikin sura ta 13 (aya 1–10) an bayyana wata dabba dabam, ‘mai kama da damisa,’ wadda macijin ya ba ta ‘ƙarfinsa, da kursiyinsa, da iko mai girma.’ Wannan alama, kamar yadda mafi yawan Furotesta suka gaskata, tana wakiltar papanci, wanda ya gaji iko da kursiyi da mulkin da daular Roma ta dā ta taɓa riƙewa. Game da dabbar mai kama da damisa an bayyana cewa: ‘Aka ba shi baki mai faɗin manyan abubuwa da saɓo…. Sai ya buɗe bakinsa cikin saɓo ga Allah, don ya yi saɓo ga sunansa, da alfarwarsa, da waɗanda suke zaune a sama. Kuma aka ba shi izini ya yi yaƙi da tsarkaka, ya rinjaye su: kuma aka ba shi iko bisa dukan kabilu, da harsuna, da al’ummai.’ Wannan annabcin, wanda kusan iri ɗaya ne da bayanin ƙaramin ƙahon da ke cikin Daniyel 7, babu shakka yana nuni ga papanci.”

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

“‘An ba shi iko ya ci gaba har wata arba’in da biyu.’ Kuma, in ji annabin, ‘Na ga ɗaya daga cikin kawunansa kamar an ji masa rauni mai kai ga mutuwa.’ Kuma kuma: ‘Mai kai mutane bauta zai tafi bauta: mai kisa da takobi dole ne a kashe shi da takobi.’ Wata arba’in da biyu ɗin nan su ne daidai da ‘lokaci da lokatai da rabin lokaci,’ wato shekaru uku da rabi, ko kwanaki 1260, na Daniel 7—lokacin da ikon papanci zai danne mutanen Allah. Wannan lokaci, kamar yadda aka bayyana a cikin surorin da suka gabata, ya fara ne da fifikon papanci, a A.D. 538, ya kuma ƙare a 1798. A wancan lokaci an kama shugaban cocin Roma da rundunar Faransa, ikon papanci kuma ya karɓi rauninsa mai kisa, kuma annabcin ya cika, ‘Mai kai mutane bauta zai tafi bauta.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Da ikon hurarriyar wahayi na ɗaukar shekaru uku da rabi kuma a matsayin “lokaci” wanda yake “bayyanar” da Roma, sai kuma wasu nassosin Littafi Mai Tsarki game da Roma su bayyana.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Amma ina gaya muku a gaskiya, gwauraye da yawa suna cikin Isra’ila a zamanin Iliya, sa’ad da aka rufe sama shekara uku da watanni shida, sa’ad da wata babbar yunwa ta game dukan ƙasar. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Shekaru uku da rabi na Iliya suna danganta wannan lokaci da Jezebel, wadda ita ce alamar Roma ta Paparoma a cikin cocin Tayatira.

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. Revelation 2:20, 21.

Duk da haka ina da ‘yan abubuwa kaɗan a kanki, domin kina barin waccan mace Yezebel, wadda take kiran kanta annabiya, ta koyar kuma ta ruɗi bayina su yi zina, su kuma ci abubuwan da aka miƙa wa gumaka hadaya. Na kuwa ba ta lokaci ta tuba daga zinar ta; amma ba ta tuba ba. Ru’ya ta Yohanna 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Lokacin” da aka bai wa coci ta huɗu, wadda Jezebel ke wakilta, kuma “zarafi” ne.

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Iliya mutum ne mai irin rauni da motsin zuciya kamar namu, kuma ya yi addu’a da ƙwazo cewa kada a yi ruwan sama; sai kuwa ba a yi ruwan sama a ƙasa ba har tsawon shekara uku da watanni shida. Yaƙub 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Da take sharhi a kan watanni arba’in da biyu a matsayin daidai da kwanaki dubu ɗaya da ɗari biyu da sittin, Sister White ta bayyana wannan zamani a matsayin “waɗancan kwanaki,” waɗanda Kristi ya ambata.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

“Lokutan da aka ambata a nan—‘watanni arba’in da biyu,’ da kuma ‘kwana dubu ɗaya da ɗari biyu da sittin’—guda ɗaya ne, dukansu suna wakiltar lokacin da cocin Almasihu za ta sha wahala ta zalunci daga Roma. Shekaru 1260 na fifikon ikon papanci sun fara a A.D. 538, sabili da haka za su ƙare a 1798. A wannan lokaci ne rundunar Faransa ta shiga Roma ta mai da shugaban cocin Roma fursuna, kuma ya mutu a gudun hijira. Ko da yake ba da daɗewa ba aka zaɓi wani sabon shugaban cocin Roma, tsarin sarautar papanci bai ƙara taɓa iya amfani da ikon da yake da shi a dā ba tun daga wannan lokaci.”

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Tsanantawar da aka yi wa ikkilisiya ba ta ci gaba ba a dukkan tsawon lokacin shekaru 1260. Allah, cikin jinƙansa ga mutanensa, ya gajarta lokacin gwajinsu mai zafi. A cikin yin annabci game da ‘babbar ƙunci’ da za ta auko wa ikkilisiya, Mai Ceto ya ce: ‘Da ba a rage kwanakin nan ba, da ba wani ɗan adam da zai tsira: amma saboda zaɓaɓɓu, za a rage kwanakin nan.’ Matta 24:22. Ta wurin tasirin Gyaran Addini aka kawo ƙarshen wannan tsanantawa kafin shekara ta 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Almasihu da ’Yar’uwa White sun bayyana cewa furucin “waɗancan kwanaki” shi ne “lokacin,” wanda yake nuna Roma ta papanci. Sa’ad da Daniyel ya yi magana game da tsanantawar da ta biyo bayan ɗora papanci a kan gadon sarautar duniya a aya ta talatin da ɗaya na sura ta goma sha ɗaya, ya yi magana game da wancan lokacin tsanantawa a matsayin “kwanaki masu yawa.”

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

Kuma rundunoni za su tsaya a gefensa, za su ƙazantar da Wuri Mai Tsarki na ƙarfi, za su kawar da hadayar kullum, kuma za su kafa abin ƙyama mai kawo hallaka. Kuma waɗanda suke aikata mugunta ga alkawari zai ruɗe su da kalamai masu daɗi; amma mutanen da suka san Allahnsu za su yi ƙarfi, su kuma aikata manyan abubuwa. Kuma masu fahimta a cikin mutanen za su koyar da mutane da yawa; duk da haka za su faɗi ta wurin takobi, da harshen wuta, da bauta, da kwace ganima, kwanaki da yawa. Daniyel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

An bayyana Roma dangane da lokacin annabci da aka danganta da ita; shi ya sa Bulus ya ce za a bayyana mutumin zunubi a cikin “lokacinsa”. Gaskiyar cewa Roma tana kafa wahayin, wanda idan ba mu san shi ba, sai mu hallaka, tana bayyana dalilin da ya sa aka wakilta wannan lokacin annabci sau da yawa, kuma ta hanyoyi masu yawa, gama Allah “ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” A ayoyin da suka gabata, an kuma nuna ƙarshen wannan tsawon lokaci.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Kuma masu fahimta a cikin jama’a za su koyar da mutane da yawa; duk da haka za su fāɗi ta wurin takobi, da wuta, da zaman talala, da ganima, kwanaki da yawa. To, sa’ad da suka fāɗi, za a taimake su da ɗan ƙaramin taimako; amma mutane da yawa za su manne musu da munafunci. Kuma waɗansu daga cikin masu fahimta za su fāɗi, domin a gwada su, a tsarkake su, a mai da su farare, har zuwa lokacin ƙarshe: gama har yanzu al’amarin yana ga ƙayyadadden lokaci. Daniyel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Lokacin ƙarshe” “har yanzu yana nan domin ƙayyadadden lokaci.” Kalmar Ibrananci da aka fassara da “ƙayyadadde” ita ce “moed,” kuma ma’anarta ita ce tsayayyen lokaci ko alƙawari. Dacewar annabci da muhimmancin “ƙayyadadden lokaci,” a cikin littafin Daniyel ana gane su ta yawan yadda ake ambatonsa. Kaɗan ne daga cikin Adventistocin Laodiceya, in ma akwai, suke gane cewa 1989, “lokacin ƙarshe” ne, sabili da haka 1989 ƙayyadadden lokaci ne. Alƙawari ne da Allah ya yi, lokacin da zai buɗe ilimin da aka rufe domin motsin mutanen ɗari da arba’in da huɗu. Saboda wannan dalili, littafin Daniyel yana ba da shaidu ga gaskiyar cewa “ƙayyadadden lokaci” yana nuna isowar “lokacin ƙarshe”. A cikin Daniyel takwas, an bayyana wannan alamar annabci.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Sai na ji muryar wani mutum a tsakanin gefunan kogin Ulai, wadda ta yi kira, ta ce, Jibrilu, ka sa wannan mutum ya fahimci wahayi. Sai ya zo kusa da inda nake tsaye; da ya iso kuwa, tsoro ya kama ni, na fāɗi rubda ciki. Amma ya ce mini, Ka gane, ya ɗan mutum; gama wahayin na nufin lokacin ƙarshe ne. Yanzu, sa’ad da yake magana da ni, na faɗa cikin barci mai nauyi, fuskata kuma na duban ƙasa; amma ya taɓa ni, ya tsayar da ni daidai. Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushi; gama a ƙayyadadden lokaci ne ƙarshen zai kasance. Daniyel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Kamar yadda yake a babi na goma sha ɗaya, kalmar nan “ƙarshe,” a cikin “lokacin ƙarshe” a cikin waɗannan ayoyin kalma ce ta Ibrananci dabam da wadda aka fassara da “ƙayyadadde.” Lokacin ƙarshe yana wakiltar wani zangon lokaci da yake farawa a lokacin da aka ƙayyade. “Lokacin da aka ƙayyade” (moed) alƙawari ne na ƙayyadadden lokaci, kuma lokacin ƙarshe (kalmar Ibrananci “gets”) wani zangon lokaci ne, wanda yake farawa a lokacin da aka ƙayyade. Shi ne wannan “lokaci” da yake bayyana Roma, kuma wannan “lokaci” yana da muhimmanci ƙwarai har ƙarshen wannan zangon lokaci, da kuma zangon da yake biye da ƙarshen wannan lokaci, ana wakiltarsu ta wurin shaidu da dama. A aya ta ashirin da huɗu ta babi na goma sha ɗaya na Daniyel, an bayyana Roma ta arna a matsayin mai mulkin duniya na wani “lokaci.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Lokaci” na alama shekara ɗari uku da sittin ne, domin akwai kwanaki ɗari uku da sittin a cikin shekarar Littafi Mai Tsarki. Roma ta arna ta yi mulki na “lokaci” ɗaya, kuma Roma ta paparoma ta yi mulki na “lokaci, lokuta da rabin lokaci.” Roma ta zamani tana mulki na “awa” ta alama, ko kuma “watanni arba’in da biyu” na alama. Babu lokacin annabci bayan 1844, saboda haka “awar” da “watanni arba’in da biyu” su ne wannan tsawon lokaci daga dokar Lahadi mai zuwa nan ba da daɗewa ba har zuwa rufe ƙoƙarin jarrabawar ɗan Adam. Amma Roma ta arna ta yi cikakken mulki tun daga Yaƙin Actium a shekara ta 31 K.H., har zuwa lokacin da Constantine ya mayar da babban birnin daular zuwa Constantinople a shekara ta 330. Mun san ayoyi masu zuwa suna magana ne game da Roma ta arna, domin an wakilci Almasihu a matsayin “sarkin alkawari” wanda “za a karya” sa’ad da aka gicciye Shi. Ikon da yake mulki a lokacin shi ne Roma ta arna, saboda haka ayoyin da za mu duba yanzu suna bayyana Roma ta arna.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

“Kuma a matsayinsa wani mugu marar daraja zai tashi, wanda ba za su ba shi darajar mulkin ba; amma zai zo cikin salama, ya kuma mallaki mulkin ta wurin rarrashi. Kuma da ƙarfin da ya yi kamar ambaliyar ruwa za a share su daga gabansa, a kuma karya su; har ma da shugaban alkawari. Bayan an yi ƙawance da shi kuwa, zai yi aiki da yaudara; gama zai hau, ya kuma yi ƙarfi da ƙaramin jama’a. Zai shiga cikin salama har ma zuwa wurare mafi albarka na lardin; kuma zai yi abin da ubanninsa ba su taɓa yi ba, ko kakanninsa; zai rarraba musu ganima, da kwasar ganima, da dukiya: i, kuma zai ƙulla dabarunsa a kan kagarai masu ƙarfi, na ɗan lokaci.” Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Kalmar nan “against” a cikin sashen ƙarshe na ayoyin a zahiri tana nufin “daga,” kuma ayar tana cewa Roma arna za ta yi mulki (ta bayyana shirye-shiryenta tun farko) “daga” mafakarta mai ƙarfi (Birnin Roma) har tsawon shekara ɗari uku da sittin.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘AYA TA 24. Zai shiga cikin salama har zuwa wuraren lardi mafi ƙiba; kuma zai yi abin da ubanninsa ba su taɓa yi ba, ko kakanninsa ma; zai rarraba musu ganima, da kwace, da dukiya: i, zai ƙulla shirye-shiryensa a kan kagarai, ko da yake na ɗan lokaci ne.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“Hanyar da al’ummai suka saba bi, kafin zamanin Roma, wajen mallakar larduna masu daraja da ƙasashe masu arziki, ita ce ta yaƙi da cin nasara. Yanzu Roma za ta yi abin da ubanni da ubannin kakanninsu ba su taɓa yi ba; wato, ta karɓi waɗannan mallakoki ta hanyoyin salama. Al’adar nan, wadda ba a taɓa jin irinta ba a dā, yanzu aka ƙaddamar, ta yadda sarakuna suke barin mulkokinsu ga Romawa ta gado. Ta haka ne Roma ta mallaki manyan larduna.”

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Kuma waɗanda ta haka suka shiga ƙarƙashin mulkin Roma sun samu riba mai yawa daga wannan. An yi musu mu’amala da alheri da sassauci. Ya kasance kamar an raba ganima da kwasar yaƙi a tsakaninsu. An kāre su daga maƙiyansu, suka kuwa huta cikin salama da kwanciyar hankali a ƙarƙashin garkuwar ikon Roma.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

“Game da ɓangaren ƙarshe na wannan ayar, Bishop Newton ya ba da ra’ayin shirya dabarun yaƙi daga wuraren kagara, maimakon a kansu. Haka Romawa suka yi daga ƙaƙƙarfan kagarar birninsu mai tuddai bakwai. ‘Ko da na ɗan lokaci;’ babu shakka lokaci ne na annabci, shekaru 360. Daga wane mataki ne za a fara ƙidayar waɗannan shekarun? Wataƙila daga abin da aka nuna a aya ta gaba.

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

“‘AYA TA 25. Kuma zai tā da ƙarfinsa da jarumtarsa a kan sarkin kudu da babban runduna; sarkin kudun kuma za a tā da shi zuwa yaƙi da runduna mai girma ƙwarai da ƙarfi; amma ba zai tsaya ba, gama za su ƙulla masa makirce-makirce.’

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Ta ayoyi 23 da 24 an kawo mu zuwa bayan wannan yarjejeniya tsakanin Yahudawa da Romawa, shekara ta 161 K.H., zuwa lokacin da Roma ta sami mulkin duniya baki ɗaya. Ayar da ke gabanmu yanzu tana nuna wani ƙaƙƙarfan yaƙi da sarkin kudu, wato Masar, da aukuwar wani fitaccen yaƙi tsakanin manya da ƙarfafan rundunoni. Shin irin waɗannan abubuwa sun faru a tarihin Roma a kusa da wannan lokaci?—Hakika sun faru. Yaƙin shi ne yaƙin tsakanin Masar da Roma; kuma fadan shi ne fadan Actium. Bari mu yi taƙaitaccen dubi ga yanayin da ya kai ga wannan rikici.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

A cikin ayoyi masu zuwa, Daniyel ya sake yin nuni ga ƙayyadadden lokaci da kuma ƙarshen.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Zai kuwa tayar da ƙarfinsa da ƙarfin zuciyarsa gāba da sarkin kudu da babban runduna; sarkin kudun kuma za a tayar da shi zuwa yaƙi da runduna mai girma ƙwarai, mai ƙarfi kuwa; amma ba zai tsaya ba, gama za su ƙulla masa makirce-makircen yaudara. Haka ma, waɗanda suke cin rabon abincinsa za su hallaka shi, rundunarsa kuma za ta yi ambaliya; da yawa kuwa za su fāɗi a kashe. Zukatan waɗannan sarakuna biyu kuma za su karkata ga aikata mugunta, za su faɗi ƙarya a tebur guda ɗaya; amma hakan ba zai yi nasara ba, gama ƙarshen yana nan har lokacin da aka ƙaddara. Sa’an nan zai komo ƙasarsa da dukiya mai yawa; zuciyarsa kuma za ta yi gāba da alkawari mai tsarki; zai aikata manyan abubuwa, sa’an nan ya koma ƙasarsa. A lokacin da aka ƙaddara zai sāke dawowa, ya nufi kudu; amma ba zai kasance kamar na farko ba, ko kuwa kamar na ƙarshe. Daniyel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

A sura ta takwas, Jibra’ilu ya bayyana cewa “chazon,” wato wahayin shekaru dubu biyu da ɗari biyar da ashirin, zai ƙare a ƙayyadadden lokaci, sa’an nan kuma lokacin da “lokacin ƙarshe” yake wakilta zai fara. A cikin wannan nassi, ƙayyadadden lokacin shi ne ƙarshen shekaru ɗari uku da sittin da Roma arna za ta yi mulkin duniya da cikakken iko. A cikin wannan nassi babu “lokacin ƙarshe,” domin babu abin da aka hatimce da za a buɗe a ƙarshen wancan zamanin tarihi.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

A cikin Daniyel sura ta takwas, wahayin “ƙarshen ƙarshe” na fushin, wanda shi ne shekaru dubu biyu da ɗari biyar da ashirin da suka ƙare a lokaci guda da shekaru dubu biyu da ɗari uku, an kulle shi har zuwa “lokacin ƙarshe,” gama a 1844, wanda shi ne lokacin da aka ƙayyade na waɗannan wahayi biyu, an buɗe hasken mala’ika na uku. A cikin Daniyel goma sha ɗaya, ayoyi talatin zuwa talatin da shida, a ƙarshen “fushi na farko” a 1798, za a yi wani zamani da aka wakilta a matsayin “lokacin ƙarshe,” sa’ad da aka buɗe hasken mala’ika na farko. Saboda haka, annabcin lokaci na Roma arna bai kasance da wani lokacin ƙarshe ba, sai dai wani lokaci ƙayyadadde, mai nuna lokacin da shekaru ɗari uku da sittin suka ƙare; amma lokacin da aka ƙayyade a 1798, da lokacin da aka ƙayyade a 1844, dukkansu sun buɗe wani saƙo da za a fahimta a cikin lokacin da aka wakilta a matsayin “lokacin ƙarshe”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

An bayyana Roma yadda aka wakilta ta ta annabci a cikin lokacin annabci nata. “Lokaci, lokatai da rabin lokaci”, “watanni arba’in da biyu”, “kwanaki dubu ɗaya da ɗari biyu da sittin”, da “shekaru uku da rabi” wasu ne daga cikin alamomi daban-daban da suke wakiltar zamanin da papanci ya yi mulki a lokacin Tsakiyar Duhu. Tsawon lokacin da ya haɗa motsin Millerites da motsin mutum dubu ɗari da arba’in da huɗu shekara ɗari ɗaya da ashirin da shida ne. Ɗari ɗaya da ashirin da shida kuma alama ce ta kwanaki dubu ɗaya da ɗari biyu da sittin, domin shi ne zakka ko kashi ɗaya cikin goma na wannan adadi. Shekara ɗari ɗaya da ashirin da shida daga tayarwar 1863 har zuwa ƙayyadadden lokaci a 1989, suna bayyana 1989 a matsayin alƙawarin Allah da mutanensa na kwanaki na ƙarshe.

We will continue this study in the next article.

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

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“Ta yaya za mu bincika Nassosi? Shin za mu kafa turakun koyarmu ɗaya bayan ɗaya, sa’an nan mu yi ƙoƙarin sa dukan Nassi ya daidaita da ra’ayoyinmu da muka riga muka kafa, ko kuwa za mu kai tunane-tunanenmu da ra’ayoyinmu ga Nassosi, mu kuma auna ka’idojinmu ta kowane fanni da Nassosin gaskiya? Da yawa waɗanda suke karantawa har ma suna koyar da Littafi Mai Tsarki, ba su fahimci gaskiya mai daraja da suke koyarwa ko nazari a kanta ba. Mutane suna rungumar kuskure, alhali kuwa an fayyace gaskiya sarai; kuma da a ce kawai za su kawo koyarwarsu ga maganar Allah, ba kuma su karanta maganar Allah cikin hasken koyarwarsu ba domin su tabbatar da cewa ra’ayoyinsu daidai ne, da ba za su yi tafiya cikin duhu da makanta ba, ko kuma su riƙe kuskure. Da yawa suna ba kalmomin Nassi ma’ana wadda ta dace da nasu ra’ayoyi, kuma suna ruɗar da kansu, suna kuma yaudarar waɗansu ta wurin gurɓatacciyar fassararsu ga maganar Allah. Sa’ad da muka ɗauki nazarin maganar Allah, ya kamata mu yi haka da zukata masu tawali’u. Dukan son kai, dukan son zama dabam da kowa, ya kamata a ajiye su gefe. Ra’ayoyin da aka daɗe ana riƙewa kada a ɗauke su a matsayin marasa kuskure. Rashin yarda na Yahudawa su bar dogayen al’adunsu da suka daɗe da kafuwa ne ya jawo musu hallaka. Sun ƙudura aniyar cewa ba za su ga wani aibu a cikin nasu ra’ayoyi ko a cikin fassarorinsu na Nassosi ba; amma ko mene ne tsawon lokacin da mutane suka riƙe wasu ra’ayoyi, in ba a tabbatar da su sarai da rubutacciyar magana ba, ya kamata a watsar da su.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“Waɗanda suke da gaskiya cikin zuciya wajen marmarin gaskiya ba za su yi ƙyamar su buɗe matsayinsu domin a bincika shi kuma a yi masa suka ba, kuma ba za su ji haushi ba idan aka yi karo da ra’ayoyinsu da tunaninsu. Wannan shi ne ruhun da muka riƙa ƙauna a tsakiyarmu shekaru arba’in da suka wuce. Mukan taru tare da nauyi a zukatanmu, muna addu’a domin mu zama ɗaya cikin bangaskiya da koyarwa; gama mun sani cewa Almasihu ba a rarrabe yake ba. Ana ɗaukar batu guda ɗaya a lokaci ɗaya a matsayin abin bincike. Tsanani na ibada ne ya kasance alamar waɗannan majalisun bincike. An buɗe Nassosi da jin tsoro mai tsarki. Sau da yawa mukan yi azumi, domin mu fi dacewa da fahimtar gaskiya. Bayan addu’a mai zafi, idan wani batu bai bayyana ba, sai a tattauna shi, kowa kuma ya faɗi ra’ayinsa cikin ’yanci; sa’an nan kuma mukan sake durƙusawa cikin addu’a, roƙo masu zafi kuma sukan hau zuwa sama cewa Allah ya taimake mu mu ga abu ɗaya a hanya ɗaya, domin mu zama ɗaya, kamar yadda Almasihu da Uba suke ɗaya. An zubar da hawaye da yawa. Idan wani ɗan’uwa ya tsawata wa wani ɗan’uwa saboda kasawarsa ta fahimta, domin bai fahimci wani nassi kamar yadda shi ya fahimce shi ba, wanda aka tsawata wa daga baya zai kama hannun ɗan’uwansa, ya ce, ‘Kada mu ɓata wa Ruhu Mai Tsarki na Allah rai. Yesu yana tare da mu; bari mu riƙe ruhu mai tawali’u kuma mai koyuwa;’ sai ɗan’uwan da aka yi wa magana ya ce, ‘Ka gafarta mini, ɗan’uwa, na yi maka rashin adalci.’ Sa’an nan kuma mukan sake durƙusawa don wani lokaci na addu’a. Mukan shafe sa’o’i da yawa ta wannan hanya. A yawanci ba ma nazari tare fiye da sa’o’i huɗu a lokaci ɗaya, amma wani lokaci akan kwana duka cikin bincike mai tsanani na Nassosi, domin mu fahimci gaskiyar da ta dace da zamaninmu. A wasu lokuta Ruhun Allah yakan sauko a kaina, kuma sassa masu wuya sukan bayyana sarai ta hanyar da Allah Ya ƙaddara, sa’an nan kuma sai cikakkiyar jituwa ta kasance. Dukkanmu muna da tunani ɗaya da Ruhu ɗaya.”

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Mun yi iya ƙoƙarinmu da dukan gaske domin kada a karkatar da Nassosi su dace da ra’ayoyin kowane mutum. Mun yi ƙoƙari mu rage saɓanin da ke tsakaninmu matuƙa, ta wurin rashin tsayawa a kan batutuwan da ba su da muhimmanci sosai, waɗanda kuma ake da ra’ayoyi mabambanta a kansu. Amma nauyin da ke kan kowace rai shi ne a kawo irin yanayi a tsakanin ’yan’uwa wanda zai zama amsar addu’ar Almasihu cewa almajiransa su zama ɗaya kamar yadda shi da Uba ɗaya ne. A wasu lokuta, ɗaya ko biyu daga cikin ’yan’uwan kan ɗauki tsayayyen matsayi da taurin kai wajen ƙin ra’ayin da aka gabatar, kuma su bi motsin zuciyar halin ɗabi’ar mutum; amma idan wannan hali ya bayyana, sai mu dakatar da bincikenmu mu kuma ɗage taronmu, domin kowa ya sami dama ya je wurin Allah cikin addu’a, kuma ba tare da tattaunawa da wasu ba, ya yi nazarin batun saɓanin, yana roƙon haske daga sama. Da furucin abokantaka muka rabu, domin mu sake haɗuwa da wuri-wuri don ci gaba da bincike. A wasu lokuta ikon Allah yakan sauko a kanmu a bayyane ƙwarai, kuma sa’ad da haske bayyananne ya bayyana batutuwan gaskiya, sai mu yi kuka mu kuma yi farin ciki tare. Mun ƙaunaci Yesu; mun ƙaunaci juna.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

“A waɗannan kwanaki Allah ya yi mana aiki, kuma gaskiya ta zama mai daraja ga rayukanmu. Ya zama dole haɗin kanmu a yau ya kasance na irin hali da zai iya jure gwajin fitina. Muna cikin makarantar Maigida a nan, domin a horar da mu domin makarantar da take sama. Dole ne mu koyi ɗaukar baƙin ciki cikin irin yadda Kristi yake yi, kuma darasin da wannan zai koyar zai kasance mai muhimmanci ƙwarai gare mu.

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“Muna da darussa masu yawa da za mu koya, kuma masu yawa, da yawa kuma da za mu rabu da su. Allah da sama kaɗai ne marasa kuskure. Waɗanda suke tunanin cewa ba za su taɓa barin wani ra’ayi da suka riƙa da muhimmanci ba, ba za su taɓa samun lokacin sauya wani ra’ayi ba, za su yi baƙin ciki. Muddin muna manne wa namu tunane-tunane da ra’ayoyinmu da nacewa mai ƙarfi, ba za mu iya samun haɗin kan da Kristi ya yi addu’a dominsa ba.” Review and Herald, 26 ga Yuli, 1892.