In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
A cikin surori na goma sha bakwai da goma sha takwas na Ru’ya ta Yohanna, wani mala’ika ya kawo wa Yohanna wahayin hukuncin da za a zartar a kan papacy. A cikin bayani dalla-dalla na wannan hukunci nata na ƙarshe, an wakilta mulkokin annabcin Littafi Mai Tsarki.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ga kuma tunani mai hikima. Kawuna bakwai ɗin nan duwatsu bakwai ne, waɗanda matar take zaune a kansu. Haka kuma sarakuna bakwai ne: biyar sun faɗi, ɗaya kuma yana nan, ɗayan kuwa bai riga ya zo ba; kuma idan ya zo, dole ne ya daɗe ɗan ƙaramin lokaci. Dabbar nan kuwa wadda ta kasance, amma yanzu ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin, tana kuma tafiya zuwa hallaka. Ru’ya ta Yohanna 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
An kai Yahaya cikin ruhaniya zuwa shekara ta 1798, inda aka umurce shi cewa kawuna bakwai na dabbar da ta ɗauki matar paparoma sarakuna bakwai ne. Sarki masarauta ce, kuma a annabcin Littafi Mai Tsarki, masarauta ma kai ce. A shekara ta 1798, masarautu biyar sun riga sun fāɗi, ɗaya kuma tana mulki a lokacin. Har yanzu akwai masarauta ta bakwai a gaba, kuma sarakuna goma ne suka wakilce ta. Sai aka sanar da Yahaya cewa masarauta ta takwas ita ce dabbar papanci, wadda take daga cikin bakwai ɗin nan. Papanci ita ce masarauta ta biyar, kuma ta sami mummunan rauni mai kisa; saboda haka, idan an warkar da mummunan rauninta mai kisa, sai ta zama kai na takwas wanda yake daga cikin bakwai ɗin nan.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
A cikin Daniyel biyu mulkoki huɗu na farko su ne Babila, Mediya da Farisa, Girka, da Roma. Waɗannan mulkoki huɗu na zahiri kuma suna wakiltar mulkoki huɗu na ruhaniya, kuma tare suke bayyana sarakuna takwas, ko kawuna, na Ru’ya ta Yohanna goma sha bakwai, gama Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu. Daniyel sura ta biyu shi ne farkon ambaton mulkoki a annabcin Littafi Mai Tsarki, kuma Ru’ya ta Yohanna goma sha bakwai ita ce ta ƙarshe, saboda haka dole ne su yi daidai, gama Allah ba ya canjawa har abada.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Mulki na biyar da ya fāɗi a shekara ta 1798 shi ne Babila ta ruhaniya, wato papacy. Mulki na shida da yake kan iko a shekara ta 1798 shi ne mulkin ƙahoni biyu wanda mulkin ƙahoni biyu na Mediya da Farisa ya kasance alama ce ta gabansa. Mulki na bakwai, wanda ya ƙunshi sarakuna goma, waɗanda a shekara ta 1798 ba su riga sun zo ba, shi ne gwamnatin duniya guda ɗaya, wadda Girka ta kasance alama ce ta gabanta, wato gwamnatin duniya guda ɗaya ta Alexander the Great. Kai na takwas, wanda yake daga cikin bakwai, shi ne mulki na biyar wanda ya sami rauni mai kisa, amma ya sāke rayuwa sa’ad da aka warkar da raunin mai kisan.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Shari’ar babban karuwai tana faruwa ne a cikin “sa’a” ta rikicin dokar Lahadi, wato wani ɗan lokaci da yake farawa da dokar Lahadi a Amurka kuma yana ci gaba cikin tarihi har zuwa rufe ƙofar alherin ɗan Adam. A cikin wannan “sa’a,” wadda a cikin Daniyel aka bayyana da cewa “kwanakin waɗannan sarakuna”, Allah zai kafa mulkinsa. A cikin wannan “sa’a” ne ake zubo ruwan sama na ƙarshe.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ruwan sama na ƙarshe yana zuwa a kan waɗanda suke tsarkaka—sa’an nan duka za su karɓe shi kamar yadda a dā.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Sa’ad da mala’iku huɗu suka saki, Almasihu zai kafa mulkinsa. Babu wanda zai karɓi ruwan sama na ƙarshe sai waɗanda suke yin dukan abin da za su iya.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Zubowar ruwan sama na ƙarshe yana tafiya ne a hankali zuwa mataki-mataki, domin ya yi daidai da shari’a, kuma shari’a ma tana tafiya ne a hankali zuwa mataki-mataki. ’Yan Miller sun fahimci cewa suna rayuwa ne a ƙafafun siffar da ke cikin Daniyel sura ta biyu. Sun gaskata cewa Roma ce mulkin duniya na ƙarshe, kuma sun yi daidai, amma fahimtarsu tana da iyaka.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“kwanakin waɗannan sarakuna,” ya auku a cikin tarihin masarautar Roma, amma ba tarihin Roma ta arna ko ta papal ba ne, tarihin Roma ta zamani ne. ‘Yan Miller sun ɗauki Roma ta arna da ta papal a matsayin masarauta guda ɗaya, kuma da yin haka suka yi amfani da wani nassi daga littafin Ezekiyel game da sarkin ƙarshe na Yahuza (Zedekiya), domin su tabbatar da fahimtarsu.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Kai kuwa, kai ƙazamin mugun sarkin Isra’ila, wanda ranarka ta zo, sa’ad da mugunta za ta kai ga ƙarshe, ga abin da Ubangiji Allah yana faɗa; Cire rawanin sarauta, ka tuɓe kambi: wannan ba za ta ci gaba da zama haka ba: ɗaukaka wanda yake ƙasƙantacce, kuma ka ƙasƙantar da wanda yake maɗaukaki. Zan rushe ta, in rushe ta, in rushe ta: kuma ba za ta ƙara kasancewa ba, sai wanda take hakki nasa ya zo; kuma zan ba shi ita. Ezekiyel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Daga Zedekiya za a sami masarautu uku waɗanda za a “rushe su,” waɗanda za su kai ga Almasihu, wanda “haƙƙinsa ne” ya yi mulki. Babila, Mediya da Fāras, da Girka duk za a hambarar da su har zuwa ga masarautar Roma, kuma a cikin tarihin wannan masarauta ta huɗu, Almasihu zai zo ya kafa mulki. Haka kuwa ya yi.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“A gaban duk waɗanda suke hanzarta kai al’ummar zuwa hallaka akwai Zedekiya, sarkinsu. Da ya rabu sarai da shawarwarin Ubangiji kamar yadda aka ba da su ta bakin annabawa, yana mantawa da bashin godiya da yake bin Nebukadnezzar, yana karya rantsuwarsa mai tsanani ta biyayya da ya yi cikin sunan Ubangiji Allah na Isra’ila, sarkin Yahuda ya tayar wa annabawa, ya tayar wa mai alherinsa, ya kuma tayar wa Allahnsa. Cikin banza ta hikimarsa ta kansa ya juya neman taimako wajen tsohon maƙiyin wadata ta Isra’ila, “yana aika jakadunsa zuwa Masar, domin su ba shi dawakai da mutane masu yawa.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Shin zai yi nasara?’ Ubangiji ya tambaya game da wanda ya yi irin wannan mummunar cin amana ga kowane amana mai tsarki; ‘shin zai tsira, shi wanda yake aikata irin waɗannan abubuwa? Ko kuwa zai karya alkawarin, ya kuwa sami ceto? Muddin ina raye,’ in ji Ubangiji Allah, ‘tabbas a wurin da sarkin da ya naɗa shi sarki yake zaune, wanda ya rena rantsuwarsa, wanda kuma ya karya alkawarinsa, tare da shi a tsakiyar Babila ne zai mutu. Firauna ma, tare da rundunarsa mai ƙarfi da babban taronsa, ba zai taimake shi a yaƙi ba: … ganin cewa ya rena rantsuwar ta wurin karya alkawarin, alhali ga shi ya ba da hannunsa, ya kuma aikata dukan waɗannan abubuwa, ba zai tsira ba.’ Ezekiel 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Ga ‘shugaban mugaye marar tsarki’ ranar hisãbi ta ƙarshe ta zo. ‘Ka cire rawani,’ in ji umurnin Ubangiji, ‘ka kuma tuɓe rawar.’ Har sai Kristi da kansa ya kafa mulkinsa ne za a sāke barin Yahuda ya kasance da sarki. ‘Zan rushe, in rushe, in rushe shi,’ wannan ne hukuncin Allah game da kursiyin gidan Dawuda; ‘kuma ba zai ƙara kasancewa ba, sai wanda haƙƙinsa ne ya zo; ni kuma zan ba shi gare shi.’ Ezekiyel 21:25–27.” Annabawa da Sarakuna, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller ya yi daidai, amma fahimtarsa ta kasance mai iyaka, domin mulkin da Kristi ya kafa sa’ad da yake tafiya a cikin mutane ba shi ne mulkin duniya na ƙarshe ba. Har yanzu akwai sauran sarakuna huɗu bayan mulkin Roma na arna. Duk da haka Kristi ya kafa mulkin “alheri” a kan gicciye, amma ba a kafa wannan mulki a zamanin sarakuna goma na Ru’ya ta Yohanna goma sha bakwai ba, haka kuma ba a kafa shi ba a lokacin ruwan sama na ƙarshe. Mulkin da Kristi zai kafa a kwanaki na ƙarshe shi ne mulkinsa na “ɗaukaka.” ’Yar’uwa White tana magana kai tsaye game da duka waɗannan mulkokin biyu.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Milleriyawa sun fahimci cewa Almasihu ya kafa mulki a cikin tarihin mulki na huɗu, kuma sun yi daidai, amma fahimtarsu tana da iyaka. A cikin tarihin mulki na huɗu, Almasihu ya kafa mulkin “alheri,” kuma a cikin tarihin mulki na takwas, Ya kafa mulkinsa na “ɗaukaka.” A cikin tarihin da Ya kafa mulkin “alheri,” an zubo Ruhu Mai Tsarki a ranar Fentikos. Fentikos alama ce ta zubowar ruwan sama na ƙarshe, a cikin tarihin da Ya kafa mulkinsa na “ɗaukaka.”
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Saƙon Pentikosti shi ne saƙon tashin Kristi daga matattu a zahiri. Saƙon ruwan sama na ƙarshe, aƙalla a wani ɓangare, shi ne saƙon tashin alama da aka wakilta ta wurin karin maganar annabci cewa na takwas daga cikin bakwai ne, wadda ta cika a cikin dabbar, haka kuma ƙahonai biyu na dabbar ƙasa. Mulki na huɗu da na takwas su ne inda Kristi yake kafa mulkinsa.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Sanarwar da almajiran suka yi cikin sunan Ubangiji ta kasance daidai ne a kowane bangare, kuma abubuwan da take nuni zuwa gare su ma a wannan lokaci suna kan faruwa. “Lokaci ya cika, mulkin Allah ya kusa,” wannan ne saƙonsu. A ƙarshen “lokacin”—wato makonni sittin da tara na Daniyel 9, waɗanda za su kai ga Almasihu, “Shafaffe”—Kristi ya karɓi shafewar Ruhu bayan baftismarsa da Yohanna ya yi masa a Urdun. Kuma “mulkin Allah” da suka bayyana cewa ya kusa, an kafa shi ta wurin mutuwar Kristi. Wannan mulki ba, kamar yadda aka koya musu su gaskata ba, daular duniya ba ce. Haka kuma ba shi ne wancan mulki mai zuwa, marar mutuwa ba, wanda za a kafa sa’ad da “mulki da iko, da girman mulkin da yake ƙarƙashin dukan sararin sama, za a ba mutanen tsarkakan Maɗaukaki;” wancan madawwamiyar mulki, wadda a cikinta “dukan masu mulki za su bauta masa, su yi masa biyayya.” Daniyel 7:27. Kamar yadda ake amfani da shi a cikin Littafi Mai Tsarki, furucin nan “mulkin Allah” ana amfani da shi domin nuna duka mulkin alheri da kuma mulkin ɗaukaka. Bulus ya kawo mulkin alheri a fili a cikin Wasiƙar zuwa ga Ibraniyawa. Bayan ya nuna ga Kristi, mai ceton roƙo mai jinƙai wanda “yana taɓuwa da ji na raunananmu,” manzon ya ce: “Saboda haka bari mu zo gabagaɗi zuwa kursiyin alheri, domin mu sami jinƙai, mu kuma sami alheri.” Ibraniyawa 4:15, 16. Kursiyin alheri yana wakiltar mulkin alheri; gama kasancewar kursiyi yana nuna kasancewar mulki. A cikin misalansa masu yawa Kristi yana amfani da furucin nan “mulkin sama” domin nuna aikin alherin Allah a kan zukatan mutane.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Saboda haka kursiyin ɗaukaka yana wakiltar mulkin ɗaukaka; kuma an ambaci wannan mulki a cikin kalmomin Mai Ceto cewa: ‘Sa’ad da Ɗan mutum zai zo cikin ɗaukakarsa, da dukan tsarkakan mala’iku tare da shi, sa’an nan zai zauna a kan kursiyin ɗaukakarsa: kuma a gabansa za a tattara dukan al’ummai.’ Matiyu 25:31, 32. Wannan mulki yana nan gaba tukuna. Ba za a kafa shi ba sai a zuwan Almasihu na biyu.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“An kafa mulkin alheri nan da nan bayan fāɗuwar mutum, sa’ad da aka tsara shiri domin fansar jinsin masu laifi. Tun a lokacin yana wanzuwa cikin nufin Allah da kuma ta wurin alkawarinsa; kuma ta wurin bangaskiya, mutane za su iya zama talakawansa. Duk da haka, ba a kafa shi a zahiri ba sai da mutuwar Almasihu. Ko bayan da ya fara aikinsa na duniya, Mai Ceto, da taurin kai da rashin godiyar mutane suka gajiyar da shi, da ya iya ja da baya daga hadayar Kalbari. A Getsamani, ƙoƙon baƙin ciki ya yi rawa a hannunsa. Ko a lokacin ma da ya iya goge gumin jininsa daga goshinsa, ya bar jinsin masu laifi su hallaka cikin muguntarsu. Da ya yi haka, da ba za a sami fansa ga mutane fāɗaɗɗu ba. Amma sa’ad da Mai Ceto ya miƙa ransa, kuma da numfashinsa na ƙarshe ya yi kira, ‘An gama,’ a lokacin ne cikar shirin fansa ta tabbata. An tabbatar da alkawarin ceto da aka yi wa ma’auratan masu zunubi a Adnin. Mulkin alheri, wanda a dā ya wanzu ta wurin alkawarin Allah, a lokacin ne aka kafa shi.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Saboda haka mutuwar Almasihu—ainihin abin da almajiran suka ɗauka a matsayin hallakar ƙarshe ta begensu—ita ce abin da ya tabbatar da shi har abada. Ko da yake ta jawo musu muguwar takaici, ita ce kololuwar hujja cewa bangaskiyarsu ta kasance daidai. Wannan abin da ya cika su da baƙin ciki da yanke ƙauna shi ne ya buɗe ƙofar bege ga kowane ɗan Adam, kuma a cikinsa ne rayuwa ta nan gaba da farin ciki na har abada na dukan amintattun Allah a cikin dukan zamanai suka ta’allaka.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Manufofin jinƙai marar iyaka suna isa ga cikar su, har ma ta wurin baƙin cikin almajiran. Ko da yake zukatansu sun sami nasara ta wurin alherin Allah da ikon koyarwarsa, shi wanda ‘ya yi magana kamar yadda ba wani mutum ya taɓa yin magana ba,’ duk da haka, a gauraye cikin tsantsar zinariyar ƙaunarsu ga Yesu, akwai ƙazamin gaurayen girman kai na duniya da muradun son kai. Ko a cikin ɗakin Idin Ƙetarewa ma, a wannan sa’a mai tsanani sa’ad da Ubangijinsu ya riga ya fara shiga inuwar Getsamani, sai aka yi ‘muhawara a tsakaninsu, a kan wanene a cikinsu za a ɗauka mafi girma.’ Luka 22:24. Ganinsu ya cika da kursiyin mulki, da rawani, da ɗaukaka, alhali kuwa a gabansu ne kunya da azabar gonar, da majalisar shari’a, da gicciyen Kalbari suke kwance. Girman zuciyarsu ne, ƙishirwarsu ga ɗaukakar duniya, wanda ya sa suka manne da ƙarfi ga koyarwar ƙarya ta zamaninsu, suka kuma ƙyale kalmomin Mai Ceto ba tare da kulawa ba, waɗanda suke nuna ainihin halin mulkinsa, suna kuma nuni gaba ga azabarsa da mutuwarsa. Kuma waɗannan kurakurai suka jawo gwajin—mai tsanani amma mai wajabci—wanda aka yarda ya zo domin gyaransu. Ko da yake almajiran sun fahimci ma’anar saƙonsu ba daidai ba, suka kuma kasa ganin cikar abin da suke sa rai, duk da haka sun yi wa’azin gargaɗin da Allah ya ba su, kuma Ubangiji zai saka wa bangaskiyarsu, ya kuma girmama biyayyarsu. A gare su ne za a ba da amanar aikin shelanta wa dukan al’ummai bishara mai ɗaukaka ta Ubangijinsu da ya tashi daga matattu. Don shirya su domin wannan aiki ne aka yarda wannan kwarewa, wadda a gare su ta zama mai ɗaci ƙwarai, ta faru.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
A cikin littafin Ru’ya ta Yohanna, “hankalin da yake da hikima” yana ƙididdige “lambar wani mutum”, kuma yana gane cewa “mutumin” shi ma shi ne mulki na takwas, wanda yake daga cikin bakwai ɗin nan. “Mutumin zunubi” shi ne shugaban mulki na takwas wanda yake mulki a kan sarakuna da ’yan kasuwar duniya, waɗanda ikkilisiyoyi bakwai suke haɗuwa da su domin su guje wa zargin tsanantawa, kuma wanda yake zaune bisa ruwaye masu yawa.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Sai ya ce mini, Ruwan da ka gani, inda karuwar take zaune, su ne al’ummai, da tarin jama’a, da al’umma, da harsuna. Ru’ya ta Yohanna 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Mutumin zunubi” yana mulki a kan duniyar siyasa, ta kuɗi, ta addini, da ta zaman jama'a, kuma dukan mutane suna ƙarƙashinsa, sai dai waɗanda suka sami nasara a kan dabbar, da siffarta, da alamarta, da lambar sunanta.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Sai na ga kamar wani teku na madubi gauraye da wuta; kuma waɗanda suka yi nasara a kan dabbar nan, da kuma a kan siffarta, da kuma a kan alamarta, da kuma a kan adadin sunanta, suna tsaye a kan tekun madubin, suna riƙe da garayoyin Allah. Kuma suna rera waƙar Musa bawan Allah, da waƙar Ɗan Rago, suna cewa, Manya ne kuma abin al’ajabi ne ayyukanka, ya Ubangiji Allah Maɗaukaki; adalai ne kuma gaskiya ne hanyoyinka, ya Sarkin tsarkaka. Ru’ya ta Yohanna 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Masu hikima” waɗanda suke fahimtar “ƙaruwar sani,” sa’ad da aka buɗe Wahayin Yesu Almasihu, su ne waɗanda suke da “fahimta” kuma suke “lissafta adadin dabbar: gama adadin mutum ne; adadinsa kuwa ɗari shida da sittin da shida ne.” Wannan “fahimta” tana wakiltar wani ɓangare na tsarin gwaji mai matakai uku wanda kullum yakan faru sa’ad da Yesu ya buɗe wani annabci. Wannan ne ya sa aka lura cewa sun “ci nasara a kan” “adadin sunansa.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Samun nasara shi ne wucewa gwaji, kuma waɗanda suke “masu hikima” kuma “masu fahimta” su ne suke samun nasarar da take da alaƙa da lamba 666, ayar kuma tana kuma bayyana cewa akwai masarautu takwas, kuma ta takwas ɗin daga cikin bakwai take. Wannan “asibiri” an wakilta shi a cikin Daniyel sura ta biyu, gama addu’ar Daniyel ita ce domin ya fahimci “asibirin.” Wahayin cewa akwai masarautu takwas, kuma masarauta ta takwas daga cikin bakwai take, kuma lambar wannan masarauta ita ce 666, shi ne asibirin da aka wakilta Daniyel yana samu ta wurin addu’arsa, kuma Daniyel yana wakiltar “masu hikima” na Allah a kwanakin ƙarshe.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniyel yana wakiltar “masu hikima” na kwanaki na ƙarshe waɗanda aka buɗe musu asirin Daniyel biyu, kuma wannan asirin shi ne wahayin cewa nuni na ƙarshe da na farko ga masarautun annabcin Littafi Mai Tsarki shi ne cewa akwai masarautu takwas a cikin siffar. Wannan wahayin yana ƙarfafa fahimtar Milleriyawa game da Daniyel sura ta biyu, amma yana haskakawa sau goma fiye da haka, da zarar an gane shi. Haskensa, kasancewarsa ya fi haske sau goma, yana wakiltar jarrabawa ce wadda “masu hikima” suke samun nasara a kanta, gama masarauta ta takwas wadda take daga cikin bakwai, ita ma ita ce masarauta ta shida wadda haɗin kai ce mai ninki uku ta macijin, da dabbar, da annabin ƙarya. Saboda haka, macijin, da dabbar, da annabin ƙarya dukansu su ne masarauta ta shida, kuma tare suna wakiltar 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
An gwada Nebukadnezzar ta wurin wahayin Daniyel sura ta biyu, amma ya fāɗi gwajin. A cikin Daniyel sura ta biyu, Daniyel yana wakiltar “masu hikima” waɗanda suka ci gwajin sirrin mutummutumin. Nebukadnezzar a cikin sura ta uku yana wakiltar mugaye waɗanda suka fāɗi wannan gwaji ɗaya tak. Nebukadnezzar, a matsayinsa na sarki na farko na mulki na farko, yana wakiltar sarki na ƙarshe na mulki na ƙarshe. Saboda haka yana wakiltar “mutumin zunubi,” mutumin annabci wanda ikilisiyoyi bakwai suka riƙa. An halicci mutum a rana ta shida, saboda haka lamba shida ita ce lambar ’yan Adam. Lambar Nebukadnezzar ita ce shida. Nebukadnezzar ya fāɗi gwajin lamba 666, kuma ya wakilci mugayen kwanaki na ƙarshe. A matsayin alamar mutumin zunubi, lambarsa ita ce shida.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Sarki Nebukadnezzar ya yi wani gunki na zinariya, tsayinsa kamu sittin, faɗinsa kuma kamu shida; ya kafa shi a filin Dura, a lardin Babila. Daniyel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Siffar zinariyar tana da tsawon kamu sittin da fadin kamu shida, kuma Nebukadnezzar ne ya yi ta, wanda lambar sa ita ce shida. An kafa siffar ne cikin tawaye ga hasken siffar da ke sura ta biyu, kuma bayanin siffar mai ninki uku, sa’ad da ka fahimci cewa lambar Nebukadnezzar shida ce, yana daidaita da shida, shida, shida.
We will continue this study in the next article.
Za mu ci gaba da wannan nazarin a talifi na gaba.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Tunanin kafa daula da kuma zuriyar sarauta wadda za ta dawwama har abada ya yi matuƙar tasiri a kan wannan ƙaƙƙarfan mai mulki, wanda al’umman duniya ba su iya tsayawa a gaban makaman sa ba. Cikin wani zafin himma da ya samo asali daga buri marar iyaka da girman kai na son kai, ya shiga shawara da masu hikimarsa game da yadda za a aiwatar da wannan. Ya manta da abubuwan banmamaki na tanadin Allah da suka shafi mafarkin babban gunki; ya kuma manta cewa Allah na Isra’ila, ta bakin bawansa Daniyel, ya bayyana ma’anar gunkin a sarari, kuma cewa dangane da wannan fassara manyan mutanen mulkin sun tsira daga mutuwa mai wulaƙanci; da yake sun manta da kome sai dai burinsu na tabbatar da ikonsu da fifikonsu, sarki da mashawartan jiharsa suka ƙuduri cewa ta kowace hanya mai yiwuwa za su yi ƙoƙari su ɗaukaka Babila a matsayin mafi rinjaye, kuma wadda ta cancanci amincewar duniya baki ɗaya.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Wakilcin alama wanda ta wurinsa Allah ya bayyana wa sarki da jama’a manufarsa ga al’umman duniya, yanzu za a mai da shi abin hidima ga ɗaukaka ikon ɗan Adam. Za a ƙi fassarar Daniyel, a kuma manta da ita; za a karkatar da gaskiya, a yi amfani da ita ba daidai ba. Alamar da Sama ta tsara domin ta buɗe wa tunanin mutane muhimman abubuwan da za su faru a nan gaba, za a yi amfani da ita ne domin hana yaduwar sanin da Allah yake so duniya ta karɓa. Ta haka ne, ta wurin kitsa-kitsan masu buri, Shaiɗan yake neman rushe nufin Allah ga jinsin ɗan Adam. Maƙiyin ’yan Adam ya san cewa gaskiya tsantsa wadda ba a gauraya ta da kuskure ba, iko ne mai girma na ceto; amma idan aka yi amfani da ita domin ɗaukaka kai da kuma ciyar da shirye-shiryen mutane gaba, sai ta zama iko na mugunta.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Daga taskarsa mai yalwa, Nebukadnezzar ya sa aka yi wani babban gumakin zinariya, mai kama da abin da aka gani a cikin wahayi ta fuskar siffofinsa gaba ɗaya, sai dai a wancan batu guda na kayan da aka yi shi da su. Da yake Kaldiyawa sun saba da manyan siffofi masu ɗaukaka na gumakansu na arna, ba su taɓa taɓa samar da wani abu mai ban tsoro da ɗaukaka kamar wannan mutum-mutumi mai walƙiya ba, mai tsawon kamu sittin da fadin kamu shida. Kuma ba abin mamaki ba ne cewa a cikin ƙasar da bautar gumaka ta game kowa da kowa, wannan kyakkyawan hoto mai matuƙar daraja a filin Dura, wanda yake wakiltar ɗaukakar Babila da girmanta da ƙarfinta, za a keɓe shi a matsayin abin bauta. Saboda haka aka tanadi hakan, kuma aka fitar da doka cewa a ranar keɓewarsa, kowa ya nuna mafi girman aminci ga ikon Babila ta wurin rusunawa a gaban hoton.” Prophets and Kings, 504, 505.