The Eighth is of the Seven - Number One | English and Hausa Stacked

William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller ya gina saƙonsa na annabci bisa tsarin ikoki biyu masu hallakarwa, waɗanda ya gane daidai a matsayin Roma ta arna da Roma ta Paparoma.

“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

“William Miller, a lokacin da yake amfani da tsarin fassararsa, ya lura a cikin nassosin annabci masu magana game da ƙarshen zamani da yawa akwai wani jigo mai maimaituwa na gardama tsakanin mutanen Allah da maƙiyansu. A cikin nazarinsa game da ikon-ikonen da suka tsananta wa mutanen Allah a dukan zamanai, ya bunƙasa manufar ƙazantattu biyu, waɗanda ya bayyana su a matsayin arna (ƙazantar farko) mai wakiltar ƙarfin tsanantawa daga wajen ikilisiya, da kuma papanci (ƙazantar ta biyu) mai wakiltar ikon tsanantawa a cikin ikilisiya. Wannan jigon ƙazantattu biyu ne ya siffanta yawancin fassarorinsa na annabci da suka biyo baya.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Masana tauhidi na Adventism sun amince da gaskiyar cewa tsarin Miller na aiwatar da annabci ya ƙunshi iko biyu masu hallakarwa na arna da na papanci, ko da yake suna ɗaukar wannan ne kawai a matsayin nazarin tarihin Millerites, ba kuma a matsayin gaskiyar da Allah ya ba shi ba.

“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Allah ya aiki mala’ikansa domin ya ta da zuciyar wani manomi wanda bai gaskata Littafi Mai Tsarki ba, ya bishe shi zuwa ga binciken annabce-annabce. Mala’ikun Allah sun riƙa yawan ziyarar wannan zaɓaɓɓe, domin su shiryar da tunaninsa kuma su buɗe wa fahimtarsa annabce-annabcen da a dā suka kasance a ɓoye ga mutanen Allah. An ba shi farkon jerin gaskiya, kuma aka bishe shi ya ci gaba da nema daga mahaɗi zuwa mahaɗi, har sai da ya dubi Maganar Allah da mamaki da sha’awa. A can ya ga cikakkiyar jerin gaskiya. Wancan Maganar da ya ɗauka marar wahayi ce yanzu ta buɗu a gaban ganinsa cikin kyawu da ɗaukaka. Ya ga cewa wani sashe na Nassi yana bayyana wani, kuma sa’ad da wata aya ta rufe ga fahimtarsa, sai ya sami a wani sashe na Maganar abin da yake bayyana ta. Ya ɗauki tsattsarkan Maganar Allah da farin ciki da kuma zurfin girmamawa da tsoro mai tsarki.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Mala’ikansa” an bayyana shi kai tsaye a matsayin Jibrilu ta bakin Sister White.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

“Kalmomin mala’ikan nan, ‘Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah,’ suna nuna cewa yana riƙe da matsayi na ɗaukaka mai girma a cikin kotunan sama. Sa’ad da ya zo da saƙo ga Daniyel, ya ce, ‘Babu wanda yake tare da ni a cikin waɗannan al’amura, sai Mikayel [Almasihu] shugaban ku.’ Daniyel 10:21. Game da Jibra’ilu Mai-Ceto ya yi magana a cikin Ru’ya ta Yohanna, yana cewa, ‘Ya aiko ya kuma sanar da shi ta wurin mala’ikansa ga bawansa Yohanna.’ Ru’ya ta Yohanna 1:1. Kuma ga Yohanna mala’ikan ya bayyana, ‘Ni abokin bauta ne tare da kai da kuma ’yan’uwanka annabawa.’ Ru’ya ta Yohanna 22:9, R.V. Abin tunani mai ban mamaki ne—cewa mala’ikan da yake biye da Ɗan Allah a ɗaukaka shi ne wanda aka zaɓa ya bayyana nufin Allah ga mutane masu zunubi.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Abin tunani mai ban al’ajabi—cewa mala’ikan da ke tsaye kusa da Ɗan Allah a matsayi na girma shi ne aka zaɓa ya buɗe nufin Allah” ga tunanin William Miller. Ba Jibra’ilu kaɗai ba, amma mala’iku a jam’i ne suka jagoranci fahimtarsa game da annabce-annabcen “waɗanda a kowane lokaci sun kasance a duhu ga mutanen Allah.” Jibra’ilu da sauran mala’iku suka bi da Miller ta cikin Littafi Mai Tsarki a jere tun daga Farawa zuwa gaba. Saboda haka aka bishe shi zuwa ga annabcin lokaci mafi tsawo a cikin Littafi Mai Tsarki, wato “lokatai bakwai” (shekaru dubu biyu da ɗari biyar da ashirin) na Littafin Lawiyawa ashirin da shida, tun gabanin a bishe shi zuwa ga kwana dubu biyu da ɗari uku na Daniyel sura ta takwas aya ta goma sha huɗu.

“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

“Sa’an nan na keɓe kaina ga addu’a da kuma karanta Maganar. Na ƙudura in ajiye dukan ra’ayoyina da na riga na ɗauka, in gwada Nassi da Nassi sosai, kuma in bi nazarinsa cikin tsari da kuma hanya mai bin ƙa’ida. Na fara da Farawa, kuma na riƙa karantawa aya bayan aya, ba tare da na wuce da sauri fiye da yadda ma’anar sassa dabam-dabam za ta bayyana ba, har ta bar ni ba tare da ruɗani ba game da wani ɓoyayyen ma’ana ko saɓani. Duk lokacin da na sami wani abu mai duhu, al’adarta ita ce in kwatanta shi da dukan sassa masu alaƙa da shi; kuma da taimakon CRUDEN, na bincika dukan nassosin Littafi Mai Tsarki inda ake samun kowace fitacciyar kalma da take cikin wani sashe mai duhu. Sa’an nan, ta wurin barin kowace kalma ta yi nata daidai tasiri a kan batun nassin, idan fahimtata game da shi ta yi daidaito da kowane sashe mai alaƙa da shi a cikin Littafi Mai Tsarki, sai ya daina zama wani abin wahala. Ta wannan hanya na ci gaba da nazarin Littafi Mai Tsarki, a karon farko da na karanta shi duka, na wajen shekara biyu, kuma na gamsu ƙwarai cewa shi kansa ne mai fassara kansa. Na gano cewa, ta wurin kwatanta Nassi da tarihi, dukan annabce-annabce, gwargwadon yadda suka cika, sun cika a zahiri; cewa dukan siffofi iri-iri, misalai na magana, karin maganganu, kamantawa, da sauransu na Littafi Mai Tsarki, ko dai an bayyana su a cikin mahallinsu na kusa, ko kuwa an fayyace kalmomin da aka bayyana su da su a wasu sassa na Maganar, kuma idan aka bayyana su haka, ya kamata a fahimce su a zahiri bisa ga irin wannan bayani. Ta haka na gamsu cewa Littafi Mai Tsarki tsari ne na gaskiyoyi bayyanannu da aka saukar, waɗanda aka bayar a sarari kuma a sauƙaƙe har “mai tafiya a hanya, ko da wawa ne, ba zai kuskure a cikinta ba.” …”

“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

“Daga ƙarin bincike cikin Nassosi, na kai ga ƙarshe cewa lokuta bakwai na sarautar al’ummai dole ne su fara sa’ad da Yahudawa suka daina kasancewa al’umma mai cin gashin kanta a zaman talaucin bauta na Manassa, wanda mafi ƙwararrun masu lissafin zamani suka ɗora a shekara ta 677 K.H.; cewa kwanaki 2300 sun fara ne tare da makonni saba’in, waɗanda mafi ƙwararrun masu lissafin zamani suka sa a shekara ta 457 K.H.; kuma cewa kwanaki 1335 da suka fara da kawar da hadaya ta kullum, da tsayar da abin ƙyama mai jawo kufai, Daniyel sura bakwai aya goma sha ɗaya, ya kamata a ƙirga su daga kafa fifikon sarautar Paparoma, bayan kawar da abubuwan ƙyama na arna, kuma wanda, bisa ga mafi ƙwararrun masana tarihi da zan iya tuntuba, ya kamata a sanya tun daga kusan shekara ta 508 B.H. Da aka ƙirga dukan waɗannan lokutan annabci daga ranakun daban-daban da mafi ƙwararrun masu lissafin zamani suka sanya wa abubuwan da ya bayyana sarai cewa daga gare su ne ya kamata a fara ƙirgawa, dukansu za su ƙare tare, kusan a shekara ta 1843 B.H. Ta haka ne aka kai ni, a shekara ta 1818, a ƙarshen shekaru biyu na nazarina cikin Nassosi, ga wannan babban ƙarshe mai nauyi, cewa cikin kusan shekaru ashirin da biyar daga wannan lokaci za a naɗe dukan al’amuran halinmu na yanzu…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Ka’idar ambaton farko tana tabbatar da cewa abin da aka fara ambato shi ne mafi girman muhimmanci; kuma abu na farko da aka ambata a Ru’ya ta Yohanna sura ta ɗaya aya ta ɗaya shi ne tsarin sadarwa da Uba yake amfani da shi yayin da yake ba Yesu saƙo, shi kuma a nasa ɓangaren ya ba mala’ikansa, wanda kuma sai ya ba annabi, wanda kuma daga nan ya rubuta shi ya aika wa ikkilisiyoyi. Sa’ad da Adventism ya ƙi aikin da bincike-binciken William Miller, ba kawai tushensu suka ƙi ba, amma sun kuma ƙi ainihin tsarin sadarwar da ya kai Miller ga fahimtarsa, kuma sun ƙi tsarin da shi kaɗai ne hanya ga mutane su fahimci Ru’ya ta Yesu Almasihu wadda ake buɗewa jim kaɗan kafin ƙofar alheri ta rufe.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

An kai William Miller ga fahimtar cewa lokatai bakwai na Littafin Firistoci sun fara ne a shekara ta 677 K.H. Sai a shekara ta 1856 ne Ubangiji ya yi amfani da Hiram Edson don gane cewa warwatsuwar lokatai bakwai an kuma aiwatar da ita a kan ƙabilu goma na arewacin Isra’ila. Ubangiji yana ƙoƙarin bunƙasa fahimtar lokatai bakwai cikin jituwa da, amma nesa ƙwarai fiye da, binciken tushe na Miller game da lokatai bakwai. Amma a shekara ta 1856 hasken da Hiram Edson ya gabatar ya zo ga ƙarshe cikin wani yanayi mai ban al’ajabi, domin talifi na takwas a cikin jerin ya ƙare da kalmomin James White, wanda a lokacin shi ne Editan Review and Herald, “Za a ci gaba.” Ya kamata a “ci gaba” da shi, amma ba sai bayan 11 ga Satumba, 2001 ba, sa’ad da Ubangiji ya jagoranci mutanensa zuwa ga “tsoffin hanyoyi” kuma a ƙarshe zuwa ga jerin talifofin da ba a kammala ba da Hiram Edson ya rubuta.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Ba ma magance tawaye da ya fara ba da daɗewa ba bayan babban baƙin ciki a yanzu, sai dai kawai mu nuna cewa ko da yake an ja-goranci Miller zuwa ga “lokuta bakwai” na Lawiyawa ashirin da shida, a bayyane yake cewa Ubangiji ya nufa ya faɗaɗa fahimtar farko game da lokuta bakwai fiye da tushen fahimtar da Miller yake da ita game da wannan batu. Ya zaɓi Hiram Edson, wannan bawan ɗaya daga cikin wannan tarihi ɗin, wanda tun da farko ya riga ya zaɓa don ya ba shi wahayin Almasihu yana matsawa zuwa Wuri Mafi Tsarki a ranar 23 ga Oktoba, 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Saboda wannan ne na yi amfani da kalmomin masanin tauhidin Adventist don in amince cewa tsarin da ya zama ginshiƙi ga dukan amfani-hanyar annabci na Miller ya ginu ne bisa fahimtarsa game da iko biyu masu lalatarwa waɗanda a cikin littafin Daniyel aka wakilta da “na kullum” (arna), wanda a kowane lokaci ake danganta shi ko dai da “laifi” ko kuma da “abin ƙyama,” dukansu kuwa suna wakiltar fannoni dabam-dabam na ikon lalatarwa na papanci. Fahimtar tushe ta Miller game da ikokin Roma ta ƙaru ƙwarai tun daga tarihin da yake wakilta.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Mala’ikun Allah, har da Jibra’ilu, ne suka jagoranci Miller zuwa ga fahimtohin da ya yi shela da su. Waɗannan fahimtohin sun haɗa da annabce-annabcen da ya yi shela da su, ƙa’idojin fassarar Littafi Mai Tsarki da ya yi amfani da su, da kuma tsararren tsarin da ya ba shi damar tsara annabce-annabcen daidai. An ba Miller wannan tsari cewa ikon hallaka guda biyu da aka ambata a Daniyel su ne Roma ta arna da kuma Roma ta paparoma. An jagoranci Future for America zuwa ga tsarin ikon hallaka guda uku na macijin, dabbar, da annabin ƙarya.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

Sai na ga ruhohi marasa tsarki uku kamar kwaɗi suna fitowa daga bakin macijin nan, kuma daga bakin dabbar, kuma daga bakin annabin ƙarya. Gama su ruhohin aljanu ne, masu aikata mu’ujizai, waɗanda suke fita zuwa ga sarakunan duniya da na dukan duniya, domin su tara su zuwa yaƙin wannan babbar ranar Allah Maɗaukaki. Ru’ya ta Yohanna 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Makomar tsarin Amurka an gina ta ne a bisa aikin Miller, amma ta zarce inda aikinsa ya tsaya. Adventism ya bar tsarinsa ya kuma koma ga tauhidin Furotestantism mai ridda da kuma Roma. Irin wannan layin annabci ne aka ci gaba da ɗauka a cikin littafin Ru’ya ta Yohanna, wanda aka fara a cikin littafin Daniyel.

“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 al’amura masu banmamaki da za su faru a kwanaki na ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba mai asiri da wuyar ganewa ba. A cikinsa an ci gaba da irin wannan layin annabci kamar yadda yake cikin Daniyel. Waɗansu 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 babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller bai iya fahimtar annabce-annabcen littafin Ru’ya ta Yohanna ba, gama jerin arna da ikon papanci da aka bayyana a sarari sosai a cikin Daniyel an faɗaɗa shi a cikin littafin Ru’ya ta Yohanna domin ya haɗa da ikon tsanantawa na gaba da zai bayyana a dandalin tarihin annabci.

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

“Ta wurin arna, sa’an nan kuma ta wurin Paparoma, Shaiɗan ya aiwatar da ikonsa na ƙarnuka masu yawa cikin ƙoƙarin shafe amintattun shaidun Allah daga doron ƙasa. Arna da mabiyan Paparoma ruhin macijin nan guda ne ya motsa su. Bambancinsu kawai shi ne cewa Paparoma, yana yin ƙage na bautar Allah, shi ne maƙiyi mafi haɗari kuma mafi zalunci. Ta wurin Romanism, Shaiɗan ya kama duniya a bauta. Ikilisiyar Allah wadda ke ikirari da zama tasa aka share ta cikin sahun wannan ruɗi, kuma fiye da shekara dubu mutanen Allah suka sha wahala a ƙarƙashin fushin macijin. Kuma sa’ad da Paparoma, da aka ƙwace masa ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yahaya ya ga wata sabuwar iko tana tasowa domin ta maimaita muryar macijin, ta kuma ci gaba da wannan aiki iri ɗaya na zalunci da saɓo. Wannan ikon, na ƙarshe da zai yi yaƙi da ikilisiya da dokar Allah, an misalta shi da dabba mai ƙahoni kamar na ɗan rago. Dabbobin da suka rigaye ta sun fito ne daga teku, amma wannan ta fito daga ƙasa, tana wakiltar tashin lumana na al’ummar da ake misalta. ‘Ƙahoni biyu kamar na ɗan rago’ suna wakiltar halin Gwamnatin Tarayyar Amurka da kyau, kamar yadda yake bayyana a cikin ƙa’idodinta biyu na asali, Republicanism da Protestantism. Waɗannan ƙa’idoji su ne asirin ikonmu da wadataarmu a matsayin al’umma. Waɗanda suka fara samun mafaka a gabar tekun Amurka suka yi farin ciki cewa sun isa ƙasar da take ’yantacciya daga girman kai na ikirarin papanci da zaluncin mulkin sarauta. Suka ƙudura su kafa gwamnati bisa faffadan tushe na ’yancin farar hula da na addini.”

“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

“Amma tsattsauran zanen alkalamin annabci yana bayyana wani sauyi a wannan yanayi na salama. Dabbar mai ƙahonin kamar na ɗan rago tana magana da muryar maciji, kuma tana ‘aiwatar da dukan ikon dabba ta fari a gabansa.’ Annabci ya bayyana cewa zai faɗa wa mazauna duniya su yi wa dabbar siffa, kuma cewa ‘yana sa duka, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko kuwa a goshinsu; kuma kada wani ya iya saya ko ya sayar, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta.’ Ta haka ne Furotesta ke bin sawun Paparoma.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Ga Miller, dabbar teku da dabbar ƙasa na Wahayi sura ta goma sha uku sun wakilci Roma arna, sai kuma Roma ta papanci. Miller ya kuma yi ƙoƙarin daidaita tsarin fahimtarsa da Wahayi sura ta goma sha bakwai, amma warkewar mummunan raunin papanci, rawar annabci ta Amurka da Majalisar Ɗinkin Duniya, suna a wajen tsarin Allahntaka da mala’iku suka ba shi. A gare shi, dabbar da ta fito daga ƙasa a Wahayi sura ta goma sha uku ita ce papanci.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller shi ne manzon da za a yi amfani da shi domin a cire rigar aikin annabci ta Furotesta daga hannun waɗanda suke ikirarin zama Furotestoci, waɗanda suka fito daga Zamanin Duhu. Lokacin da Amurka za ta yi magana kamar maciji, lokacin da tsarin Jamhuriyya ya rikide ya zama dimokuraɗiyya, kuma Furotestantism mai ridda zai haɗu da gwamnati mai ridda ya kuma maimaita haɗin coci da gwamnati wanda shi ne siffar papanci, har yanzu yana nan a gaba da zamaninsa. Saboda wannan dalili, ya yi ƙoƙari ya sanya littafin Ru’ya ta Yohanna a cikin tsarin allahntaka da mala’iku suka ba shi.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

An zaɓe shi domin ya fahimci ƙaruwa ta ilimi wadda aka haifar a shekara ta 1798 sa’ad da aka buɗe hatimin wahayin Kogin Ulai na Daniyel takwas da tara. Nan gaba, ga Amirka, shi ne a fahimci wahayin Kogin Hiddekel na Daniyel surori goma zuwa goma sha biyu, wanda aka buɗe hatiminsa a shekara ta 1989, lokacin da, kamar yadda aka bayyana a Daniyel goma sha ɗaya, aya ta arba’in, ƙasashen da suke wakiltar tsohuwar Tarayyar Soviet suka shafe ta wurin papacy da kuma Amurka.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Tsarin da mala’iku suka ba Future for America ya dogara ne a kan gane-bambance da kuma amfani da annabci a cikin mahallin haɗin kai uku na maciji, dabbar, da annabin ƙarya.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“An ba Daniyel hasken da ya karɓa daga wurin Allah musamman ne domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan cika, kuma dukan abubuwan da aka annabta za su auku ba da daɗewa ba.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Mabiya Miller sun gabatar da saƙon mala’ika na fari da na biyu, suna shelar buɗewar shari’a. Makoma ga Amirka tana gabatar da saƙon mala’ika na uku.

I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

Ni ne na shuka, Afollos kuwa ya yi ban-ruwa; amma Allah ne ya ba da girma. Saboda haka, mai shuka ba wani abu ba ne, haka nan mai yin ban-ruwa ma ba wani abu ba ne; sai dai Allah mai ba da girma. To, mai shuka da mai yin ban-ruwa ɗaya ne: kuma kowane mutum zai karɓi ladarsa gwargwadon aikinsa. Gama mu ma’aikata ne tare da Allah: ku gonar Allah ce, ku ginin Allah ne. Bisa ga alherin Allah da aka ba ni, a matsayin ƙwararren maginin gini, na aza harsashi, wani kuma yana ginawa a kai. Amma bari kowane mutum ya kula yadda yake ginawa a kai. Gama babu wani harsashi da wani mutum zai iya aza wa, sai wanda aka riga aka aza, wato Yesu Almasihu. 1 Korintiyawa 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Domin gabatar da saƙon mala’ika na uku yadda ya kamata, dole ne kuma ku gabatar da saƙonnin mala’iku biyu na farko, gama an sanar da mu cewa ba za a iya samun na uku ba sai tare da na farko da na biyu. Saƙon farko da na biyu su ne harsashi, saƙon na uku kuma shi ne dutsen ƙarshe na gini, amma saƙon na uku ba zai taɓa musun ko saɓa wa na farko da na biyu ba. In ya yi haka, to ba shi ne saƙo na gaskiya ba.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“An ba da saƙon farko da na biyu a cikin shekarun 1843 da 1844, kuma yanzu muna ƙarƙashin shelar saƙo na uku; amma dukkan saƙonni ukun har yanzu dole ne a yi shelar su. Yana da muhimmanci yanzu kamar yadda ya taɓa kasancewa a dā cewa a maimaita su ga waɗanda suke neman gaskiya. Ta alƙalami da murya ya kamata mu busa wannan shela, muna nuna jerinsu, da kuma yadda annabce-annabcen da suka kai mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba tare da na farko da na biyu ba. Waɗannan saƙonni dole ne mu ba duniya su ta wurin wallafe-wallafe, cikin jawabai, muna nuna a cikin jeren tarihin annabci abubuwan da suka riga suka kasance da kuma abubuwan da za su kasance.” Selected Messages, littafi na 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Akwai wata kyakkyawar lura game da tarihin Millerite da tarihinmu. Millerites su ne farkon, mu kuma mu ne ƙarshe. Su ne suka gabatar da saƙonnin mala’ika na fari da na biyu kuma suka rayu a cikinsu. Mu kuwa muna gabatar da saƙon mala’ika na uku. Saƙonsu wanda ba a buɗe hatiminsa ba (wahayin Ulai) yana samuwa a cikin surori biyu na Daniyel, namu kuma (wahayin Hiddekel) yana samuwa a cikin surori uku. Su ne suka gane kaiton fari da na biyu, kuma suka rayu cikin cikar kaito na biyu. Mu ne muke gane kuma muke rayuwa cikin cikar kaito na uku. Tsarinsu na amfani da annabci shi ne Roma arna (macijin) da Roma na papacy (dabbar). Tsarinmu na amfani da annabci kuwa shi ne Roma ta zamani a matsayin dabba mai sassa uku.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Yayinda muka fara la’akari da halayyar Roma ta paparoma a babi na goma sha bakwai na Ru’ya ta Yohanna a matsayin ta takwas wadda take daga cikin bakwai ɗin, yana da amfani mu yi la’akari da abin da Millerites suka fahimta game da Roma a lokacin tarihin kafuwar saƙon. Mala’ika na uku zai sami ƙarin haske, amma wannan hasken ba zai taɓa saɓa wa kafaffiyar gaskiya ba.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Surori na biyu, bakwai, takwas, goma sha ɗaya da goma sha biyu na Daniyel sun gano Roma, tare da sauran manyan dauloli. Muna la’akari da matakai biyu na Roma kafin 1798; arna da kuma na papanci a matsayin tsarin aikace-aikacen annabci na Miller. Miller da majagaba sun gano cewa “’yan fashin mutanenka” a Daniyel sura ta goma sha ɗaya, aya ta goma sha huɗu, na wakiltar Roma.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Kuma a waɗancan lokuta da yawa za su tasar wa sarkin kudu; haka kuma ’yan fashi daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi. Daniyel 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Akwai aƙalla muhimman abubuwa biyu da ya kamata a lura da su a cikin wannan aya. Kalmar “wahayi” a cikin ayar tana ɗaya daga cikin kalmomin Ibrananci biyu a cikin littafin Daniyel da ake fassara su da “wahayi.” Ɗaya daga cikin kalmomin Ibrananci da ake fassarawa da “wahayi” ita ce châzôn, kuma tana nufin mafarki, ko annabci ko kuma wahayi. Kalmar châzôn tana nuna tarihin annabci, ko wani zangon lokaci, kuma ana samunta sau goma a cikin littafin Daniyel, kuma a kowane lokaci ana fassara ta da “wahayi.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Wata kalmar Ibrananci kuma da ake fassara a matsayin “ru’ya” ita ce mar-eh’, kuma tana nufin bayyanuwa. Kalmar mar-eh’ tana nuna hangen abu guda ɗaya, a wani takamaiman lokaci. An sami kalmar Ibrananci mar-eh’ sau goma sha uku a cikin Daniyel, kuma an fassara ta a matsayin “ru’ya” sau shida, sau huɗu a matsayin “siffar fuska,” sau biyu a matsayin “bayyanuwa,” sau ɗaya kuma a matsayin “kyakkyawan kamanni.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

‘Yan fashin mutanenka suna wakiltar Roma, sabili da haka batun annabci game da Roma ne yake tabbatar da “wahayi” na annabci a cikin littafin Daniyel. Saboda wannan dalili, yana da muhimmanci a fahimci muhimmancin Roma a matsayin alamar annabci.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Hankalin annabci yana bukatar cewa kalmar nan “ru’ya” da ke wakiltar tarihin annabci ita ce wannan “ru’ya” ɗaya da ake magana a kanta a cikin littafin Ru’ya ta Yohanna, domin wahayi ya bayyana cewa Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, cewa suna cika juna, cewa suna kai juna ga kamala, kuma cewa irin wannan layin annabcin da yake cikin Daniyel ne aka ci gaba da ɗaukarsa a cikin Ru’ya ta Yohanna. An riga an haɗa waɗannan batutuwa da aka bayyana a cikin Ruhun Annabci a cikin wannan jerin maƙalu, saboda haka ba zan sake kawo su ba. Zan ƙara wani batu kuma da mu ma mun riga mun kawo daga Sister White. Wannan batu shi ne cewa dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a cikin littafin Ru’ya ta Yohanna. “Ru’ya” na tarihin annabci (châzôn) da ake samu a cikin Daniyel, kuma aka kafa shi tare da batun annabci na Roma, yana wakiltar ru’yar tarihin annabci a faɗin dukan Littafi Mai Tsarki. Dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a cikin Ru’ya ta Yohanna, kuma Allah bai taɓa saba wa Kansa ba. Ba taɓa ba! Idan kana tsammanin Ya yi haka, to kana rashin fahimtar wani abu ne. Kalmar Ibrananci ɗaya tak (châzôn) an kuma fassara ta da “ru’ya” a cikin littafin Karin Magana.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Inda babu wahayi, jama’a sukan lalace; amma mai kiyaye doka, mai albarka ne. Karin Magana 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Wannan shi ne batu na farko da ya kamata a yi la’akari da shi game da wannan aya. Idan muka yi kuskuren fahimtar Roma, to ba za mu iya kafa hangen tarihin annabci ba. Wannan gaskiyar ce a zahiri take bayyana ƙoƙarin ‘yan Jesuit da wasu a tsawon tarihi, waɗanda suka shigar da tauhidin jabu domin su hallaka batun annabci game da Roma. Yayin da muke nazarin tushen fahimtar Roma, ya kamata mu riƙe wannan a zuciya.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

“Waɗanda suka ruɗe cikin fahimtarsu game da Kalmar, waɗanda suka kasa ganin ma’anar maƙiyin Almasihu, lalle ne za su sa kansu a gefen maƙiyin Almasihu. Babu wani lokaci yanzu da zai sa mu gauraya da duniya. Daniyel yana tsaye cikin rabonsa da kuma a matsayinsa. Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna fassara juna. Suna ba duniya gaskiya waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikarsu a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Idan ka kasa ganin ma’anar magabcin Almasihu (Roma), za ka shiga Roma, kuma an sa wannan gargaɗi a cikin mahallin iya ko rashin iya fahimtar littattafan Daniyel da Ru’ya ta Yohanna. Millerites sun gina fahimtar tushe ta Adventism a kan tantancewarsu game da Roma. Sun fahimci cewa an wakilci Roma da iko biyu masu hallakarwa, cewa dukansu matakai ne na Roma, amma ba su kasance a wani matsayi a cikin tarihi da za su ga Roma a matsayin haɗin kai mai ninki uku kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna ba. Saboda haka Daniyel shi ne tushen da Millerites suka wakilta, kuma Ru’ya ta Yohanna ita ce dutsen ƙarshe da Future for America ke wakilta. Akwai kuma wani batu daga Daniyel sura ta goma sha ɗaya aya ta goma sha huɗu wanda muke so mu bayyana.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller da majagaba sun fahimci cewa siffar da ke cikin mafarkin Nebukadnezzar tana wakiltar masarautu huɗu na Babila, Mediya da Farisa, Girka, da Roma. Ba su iya ganin abin da ya wuce masarauta ta huɗu ba, gama sun fahimci cewa Roma ta Paparoma mataki na biyu ne kawai na Roma, sabili da haka kuma cewa masarauta ta huɗu ta ƙare a shekara ta 1798. Daga matsayinsu a cikin tarihin duniya, alamar annabci kaɗai da ta rage ita ce Zuwa ta Biyu ta Almasihu, inda dutsen da aka sare daga dutsen zai bugi ƙafafun siffar. Milleriyawa sun gane bambance-bambancen annabci tsakanin Roma arna da Roma ta Paparoma, amma da yake an tilasta musu su daidaita shekara ta 1798 da dawowar Almasihu, ba su iya ganin abin da ya wuce masarautu huɗu ba.

“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

“Mun kai ga wani lokaci sa’ad da aikin Allah mai tsarki yake wakiltuwa da ƙafafun mutumin-mutumin nan, inda aka gauraya baƙin ƙarfe da lãka mai laushi. Allah yana da mutane, zaɓaɓɓun mutane, waɗanda dole ne a tsarkake ganewarsu, waɗanda kuma ba dole su zama marasa tsarki ta wurin aza itace, ciyawa, da ƙaiƙayi a kan harsashin gini ba. Kowace rai mai aminci ga dokokin Allah za ta ga cewa alamar da ta bambanta bangaskiyarmu ita ce Asabar ta rana ta bakwai. Idan gwamnati za ta girmama Asabar kamar yadda Allah ya umarta, za ta tsaya cikin ƙarfin Allah kuma cikin kāre bangaskiyar da aka ba tsarkaka sau ɗaya tak. Amma ‘yan siyasa za su goyi bayan Asabar ta jabu, kuma za su gauraya bangaskiyarsu ta addini da kiyaye wannan ɗan papanci, suna ɗora shi sama da Asabar da Ubangiji ya tsarkake ya kuma albarkace ta, yana keɓe ta domin mutum ya kiyaye ta da tsarki, a matsayin alama tsakaninsa da mutanensa har tsararraki dubu. Gaurayawar dabara ta coci da dabara ta gwamnati ce ake wakilta da baƙin ƙarfe da lãkar. Wannan haɗin kai yana raunana dukan ikon ikklisiyoyi. Ba wa coci ikon gwamnati zai haifar da mugayen sakamako. Mutane sun kusan wuce iyakar juriyar Allah. Sun zuba ƙarfinsu cikin siyasa, kuma sun haɗa kai da papanci. Amma lokaci zai zo da Allah zai hukunta waɗanda suka rushe dokarsa, kuma mugun aikinsu zai koma a kansu.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Wahayi sura ta goma sha bakwai ita ce tantancewa ta ƙarshe ta mulkokin annabcin Littafi Mai Tsarki, kuma tana bayyana cewa mulkoki bakwai sun fāɗi, kuma mulki na takwas shi ne haɗin gwiwa mai fuska uku na Roma ta zamani. Idan nuni na farko ga mulkokin annabcin Littafi Mai Tsarki shi ne Daniyel sura ta biyu, kuma babu shakka haka yake; to ya kamata nuni na ƙarshe ya kasance an kwatanta shi da nuni na farko. Ta yaya mulkoki huɗu na Daniyel sura ta biyu za su dace da mulkoki takwas a Wahayi sura ta goma sha bakwai?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Saboda haka, ku tuna yayin da muke ci gaba, cewa Milleriyawa ba su iya ganin abubuwan annabci fiye da tarihinsu ba. Saƙon da suka fahimta kuma suka yi shela da shi ya bayyana zuwan Almasihu na biyu a matsayin alamar hanya ta gaba a tarihin annabci. Amma idan fahimtar Milleriyawa game da Roma a matsayin alamar da ta kafa wahayin tarihin annabci, haka kuma Daniyel sura ta biyu, duka biyun ginshiƙan gaskiyar Milleriyawa ne, ta yaya wannan zai yi daidai da masarautu takwas na sura ta goma sha bakwai ta Ru’ya ta Yohanna?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Idan ba ka da tabbaci ko siffar da ke cikin Daniyel biyu tana da muhimmiyar tushe, abin da kawai za ka yi shi ne ka yi la’akari da jadawalan majagaba na 1843 da 1850. Dukansu suna ɗauke da siffar da ke cikin Daniyel biyu a zane a kansu. Haka kuma mai matuƙar muhimmanci shi ne cewa Ellen White ta bayyana cewa an yi jadawalan biyu ne bisa ga ja-gorar Allah kuma bisa ga tsarinSa.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

“Na ga cewa jadawalin 1843 hannun Ubangiji ne ya shiryar da shi, kuma bai kamata a canja shi ba; cewa lambobin sun kasance yadda Shi yake so su kasance; cewa hannunsa yana a kansu, ya kuma ɓoye kuskure a cikin waɗansu daga cikin lambobin, domin kada kowa ya gan shi, sai da aka janye hannunsa.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Game da jadawalin 1850 ta bayyana cewa:

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Na ga cewa Allah yana cikin buga wannan zane ta wurin Ɗan’uwa Nichols. Na ga cewa akwai annabcin wannan zane a cikin Littafi Mai Tsarki, kuma idan an tsara wannan zane domin mutanen Allah, idan ya isa ga ɗaya to ya isa ga wani kuma, kuma idan ɗaya yana bukatar a sake zana sabon zane a kan ma’auni mafi girma, dukansu suna bukatarsa haka nan ƙwarai.” Manuscript Releases, juzu’i na 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Akwai wata tsohuwar karin magana daga duniya wadda take cewa, “Kuskure yana da hanyoyi masu yawa, amma gaskiya tana da hanya guda kawai.” Akwai kurakurai iri-iri da dama da aka yi amfani da su domin hana mutane gane cewa Roma ta zamani a Ru’ya ta Yohanna sura goma sha bakwai ita ce kai na takwas wanda yake daga cikin bakwai ɗin. Ɗaya daga cikin waɗannan kurakurai da malaman tauhidin Adventism suke amfani da shi shi ne karkatar da ainihin masarautun tarihi. Ba ina nufin masarautun annabcin Littafi Mai Tsarki a nan ba; waɗannan sunaye ne guda biyu mabambanta. Masarautun annabcin Littafi Mai Tsarki an kafa su ne bisa ga ambato na farko a cikin Daniyel sura biyu, amma akwai masarautun tarihi da suka riga Babila. Ellen White ta fayyace sarai su wanene masarautun tarihin, amma malaman tauhidin Adventism suna watsi da shaida hurarre kuma suna ƙirƙirar jerin masarautun tarihi da ke dusashe fahimtar cewa Roma kullum tana tasowa a matsayin ta takwas kuma daga cikin bakwai take. Duk da haka, Roma ce take kafa wahayi.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Masana tauhidi na Adventism da Protestantism mai ridda suna ba da shawarar cewa masarautun tarihi su ne Masar, Assuriya, Babila, Medo-Farisa, Girka, Roma, da sauransu. ’Yar’uwa White ta sanar da mu cewa akwai masarauta ta uku ta tarihi, wadda suka zaɓa su bar a waje. Shin suna barin wannan masarauta ne a waje, ko kuwa suna barin Ruhun Annabci ne a waje? Dukansu biyun.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Tarihin al’ummai waɗanda ɗaya bayan ɗaya suka mamaye lokacin da wurin da aka ƙaddara musu, suna ba da shaida cikin rashin sani ga gaskiyar da su kansu ba su san ma’anarta ba, yana yi mana magana. Ga kowace al’umma da kowane mutum na yau Allah ya ware wani matsayi a cikin babban shirinsa. A yau ana auna mutane da al’ummai da ma’aunin gini a hannun Shi wanda ba ya yin kuskure. Dukkansu, ta wurin zaɓinsu na kansu, suna ƙayyade makomarsu, kuma Allah yana sarrafa komai domin cikar manufofinsa.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Tarihin da babban NI NE ya tsara a cikin Kalmarsa, yana haɗa mahaɗi bayan mahaɗi a cikin sarkar annabci, daga madawwami a dā zuwa madawwami a gaba, yana gaya mana inda muke a yau a cikin jerin zamanai, da kuma abin da za a iya sa ran zai zo a lokaci mai zuwa. Dukan abin da annabci ya faɗa tun da farko cewa zai faru, har zuwa wannan zamani na yanzu, an rubuta sawunsa a kan shafukan tarihi, kuma muna iya tabbata cewa dukan abin da yake nan tafe zai cika bisa tsarinsa.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.

An yi annabci a sarari cikin maganar gaskiya game da rushewar ƙarshe ta dukan mulkokin duniya. A cikin annabcin da aka faɗa sa’ad da aka furta hukunci daga Allah a kan sarkin Isra’ila na ƙarshe, an ba da saƙon nan cewa: “Ga abin da Ubangiji Allah yana cewa; Cire rawanin ɗamara, ka kuma tuɓe kambin: … ɗaukaka mai ƙasƙanci, ka kuma ƙasƙantar da mai ɗaukaka. Zan tumɓuke shi, zan tumɓuke shi, zan tumɓuke shi: kuma ba zai ƙara kasancewa ba, sai wanda hakkinsa ne ya zo; ni kuma zan ba shi shi.” Ezekiyel 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Rawanin da aka cire daga Isra’ila ya riƙa wucewa a jere zuwa ga masarautun Babila, Medo-Farisa, Girka, da Roma. Allah ya ce, ‘Ba za ta ƙara kasancewa ba, sai wanda hakki ne nasa ya zo; ni kuwa zan ba shi ita.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“Wannan lokaci ya kusa. A yau alamu na zamani suna bayyana cewa muna tsaye a bakin ƙofar manya da kuma muhimman al’amura. Komai a cikin duniyarmu yana cikin tashin hankali. A gaban idanunmu annabcin Mai Ceto game da al’amuran da za su riga zuwansa yana cika: ‘Za ku ji yaƙe-yaƙe da jita-jitar yaƙe-yaƙe…. Al’umma za ta tashi gāba da al’umma, mulki kuma gāba da mulki: za a kuma yi yunwa, da annoba, da girgizar ƙasa, a wurare dabam-dabam.’ Matiyu 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Yanzu lokaci ne na babban abin sha’awa ga dukan masu rai. Masu mulki da ’yan siyasa, mutanen da suke riƙe da matsayi na amana da iko, maza da mata masu tunani na kowane rukuni, sun karkata hankalinsu ga abubuwan da suke faruwa kewaye da mu. Suna lura da matsattsu kuma marasa natsuwa dangantakar da take tsakanin al’ummai. Suna ganin tsananin da yake mamaye kowane fanni na duniya, kuma sun gane cewa wani abu mai girma kuma mai yanke hukunci yana dab da faruwa—cewa duniya tana gab da fuskantar wata babbar rikici mai girgiza ƙwarai.”

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Mala’iku yanzu suna riƙe iskõkin rikici, domin kada su hura sai an gargaɗi duniya game da halakar da ke tafe da ita; amma hadari yana taruwa, a shirye yake ya barke a kan duniya; kuma sa’ad da Allah zai umarci mala’ikunsa su saki iskõkin, za a ga irin yanayin rikici da babu alƙalami da zai iya kwatantawa.

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

“Littafi Mai Tsarki, shi kaɗai ne, yake ba da sahihin hangen nesa game da waɗannan abubuwa. A nan ne aka bayyana manyan al’amuran ƙarshe a cikin tarihin duniyarmu, abubuwan da tuni suke jefa inuwõyinsu a gaba, sautin kusantowarsu yana sa ƙasa ta girgiza, zukatan mutane kuwa su karai saboda tsoro.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Wannan nassi yana da haske mai yawa domin zamaninmu, amma abin da nake so in nuna shi ne cewa Sister White ta bayyana sarai cewa masarautar tarihi da ta riga Babila ita ce Isra’ila, ba Assuriya ba. Masarautun tarihi da malamai na tauhidi suke amfani da su suna barin Isra’ila a waje a matsayin masarautar tarihi, duk da iko da ɗaukakar da aka kafa a zamanin mulkin sarki Sulemanu, kuma duk da shaidar kai-tsaye ta wahayi ta bakin Ezekiyel da Ellen White cewa kambin Isra’ila ya wuce zuwa Babila.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Idan muka yi amfani da sharhin da aka hure zuwa ga mulkokin tarihi, za mu ga cewa dole ne a ƙirga Isra’ila a cikin waɗannan mulkokin. Isra’ila, Assuriya da Masar mulkokin tarihi ne waɗanda suka gabaci mulkin farko na annabcin Littafi Mai Tsarki, wato Babila. Saboda haka, mulki na huɗu na “tarihi” shi ne Babila, na biyar shi ne Mediya-Farisa, na shida shi ne Girka, na bakwai shi ne Roma ta arna, kuma na takwas shi ne Roma ta papacy, wadda take daga cikin bakwai domin tana wakiltar mataki na biyu na Roma ta arna. Idan aka ɗauki mulkokin tarihi, Roma ta papacy ita ce ta takwas, kuma tana daga cikin bakwai.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

A cikin Daniel sura ta bakwai muna da masarautun annabcin Littafi Mai Tsarki waɗanda aka wakilta da namun daji. Babila ita ce zaki wanda beyar Mediya da Farisa ta biyo bayansa. Ta uku kuwa ita ce Girka a matsayin damisa, sa’an nan kuma Roma a matsayin dabbar nan “mai ban tsoro da firgitarwa” wadda take da “haƙoran ƙarfe.” Dabbar nan mai ban tsoro, daidai da surar da ke cikin Daniel sura ta biyu, ita ce Roma, masarauta ta huɗu ta annabcin Littafi Mai Tsarki.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Millerites sun fahimci masarauta ta huɗu a matsayin Roma, saboda haka suka fahimci siffofin muguwar dabbar nan ta wannan hanya, kuma kawai suka ɗora dukan siffofin annabci na dabbar a kan masarauta ta huɗu. Sun ga bambanci tsakanin Roma ta arna da Roma ta papanci a cikin wannan nassi, amma ba su iya ganin masarauta ta biyar ta annabcin Littafi Mai Tsarki ba, domin daidai suka yi amfani da ambato na farko na masarautun annabcin Littafi Mai Tsarki a matsayin ma’aunin komawarsu. Amma bambanci tsakanin Roma biyu ɗin yana cikin wannan nassi, abin da ke ba mu damar ɗaukar bambancin tsakanin Roma biyu ɗin a matsayin wakiltar masarautu biyu. Amma wannan ba shi ne abin da muke la’akari da shi ba.

Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 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. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

Sai ya ce, Dabbar nan ta huɗu ita ce mulki na huɗu a bisa duniya, wanda zai bambanta da dukan mulkoki, zai cinye dukan duniya, ya tattake ta, ya farfashe ta gunduwa-gunduwa. Kuma ƙahonnin nan goma daga cikin wannan mulki sarakuna goma ne waɗanda za su taso; wani kuma zai taso a bayansu; shi kuwa zai bambanta da na farkon, kuma zai rinjayi sarakuna uku. Kuma zai faɗi manyan maganganu gāba da Maɗaukaki, zai wahalar da tsarkakan Maɗaukaki, zai yi nufin canja lokuta da dokoki: kuma za a ba su a hannunsa har zuwa zamani, da zamanu biyu, da rabin zamani. Amma shari’a za ta zauna, kuma za su ɗauke mulkinsa, domin a hallaka shi, a kuma rushe shi har ƙarshe. Daniel 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Mulki na huɗu a cikin Daniyel biyu shi ne Roma. Ƙahonin goma suna wakiltar al’ummai goma da suke wakiltar mulkin Roma ta arna, kuma kafin Roma ta papanci ta karɓi ikon duniya a shekara ta 538, za a kawar da uku daga cikin waɗannan mulkoki, ko kuwa a tumɓuke su. Sa’an nan kuma “ƙaramin” “ƙahon” na aya ta takwas, mai “idanu kamar idanun mutum, da baki mai faɗin manyan abubuwa,” zai tashi. Idan muna da ƙahoni goma a cikin mulki na huɗu kuma aka kawar da uku domin “ƙaramin ƙahon” ya maye gurbin waɗannan ƙahoni uku, to idan aka kawar da ƙahoni ukun, sai ya bar ƙahoni bakwai, kuma ƙaramin ƙahon shi ne na takwas, gama Roma kullum tana tashi a matsayin ta takwas kuma tana daga cikin bakwai ɗin. Akwai haske mai yawa game da Roma a cikin matakanta biyu a cikin wannan babi, amma abin da muke yi a nan kawai shi ne gabatar da shaida ta biyu cewa, ta fuskar annabci kamar yadda yake a tarihi, Roma tana tashi a matsayin ta takwas kuma tana daga cikin bakwai ɗin.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

A sura ta takwas muna samun faɗaɗawar sura ta bakwai. Sauran ya sāke bayyana mulkokin annabcin Littafi Mai Tsarki, amma ya bar mulki na farko, wato Babila; domin lokacin da Daniyel ya karɓi wahayin sura ta takwas, ƙarshen Babila ya riga ya yi kusa ƙwarai. A cikin surar, Mediya da Farisa ana wakilta su da rago mai ƙaho biyu. Girka kuma ana wakilta ta da bunsuru mai ƙaho ɗaya, wanda aka karya, kuma daga wurin ƙahon da aka karya sai ƙaho huɗu suka fito. Sa’an nan “ƙaramin ƙaho” ya biyo bayan Girka, kuma sau ɗaya kuma ƙaramin ƙahon yana wakiltar Roma. Ko da yake Roma ba zuriyar kai tsaye ba ce daga daular Girka, nassi ya siffanta ƙaramin ƙahon a matsayin wanda ya fito daga ɗaya daga cikin ƙahoni huɗun da suka taso a cikin mulkin Girka bayan an karya ƙahon farko—wanda yake wakiltar Alexander the Great. Roma ba zuriyar Helenawa ba ce, amma ta fara cin nasarar duniya daga yankin Girka, kuma ta wannan ma’ana, ta fito daga ɗaya daga cikin waɗannan ƙahoni huɗu.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Saboda haka muna samun a cikin sura ta takwas shaida ta biyu ga sura ta bakwai. Medo-Farisa tana da ƙahoni biyu, Girka tana da ƙaho ɗaya, sannan daga baya kuma ƙahoni huɗu. Hakan ya zama ƙahoni bakwai kafin na Roma, domin ƙaramin ƙahon ya fito ne daga ɗaya daga cikin ƙahonin Girka huɗu. Biyu da ɗaya da huɗu sun zama bakwai; sai kuma Roma, ƙaramin ƙahon, shi ne na takwas, kuma yana daga cikin bakwai ɗin. Ya dace a lura cewa a cikin wannan nassi, wanda yake nuna cewa Roma ta fito daga ɗaya daga cikin ƙahonin Girka, akwai ɗaya daga cikin manyan hujjojin annabci da Miller da abokan aikinsa suka fuskanta a cikin tarihinsu.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Furotesta na wancan tarihin sun nace cewa ƙaramin ƙahon Roma ba zai iya zama Roma ba, gama annabcin ya bayyana cewa ƙaramin ƙahon ya fito ne daga ɗaya daga cikin ƙahonnin Helenawa huɗu. Saboda haka suka yi gardama cewa ƙaramin ƙahon yana wakiltar Antiochus Epiphanes, wanda yake ɗaya daga cikin sarakunan Seleucid da suka ci gaba a tarihi bayan rarrabuwar da ta biyo bayan mutuwar Alexander Mai Girma. Muhawarar tarihin Millerite a kan wannan batu ta yi girma ƙwarai, har a cikin jadawalin 1843 aka gabatar da hujjar adawa da koyarwar Furotesta wadda ta ginu bisa ga gaskiyar cewa Daniyel ya ga ƙaramin ƙahon yana fitowa daga ɗaya daga cikin ƙahonnin Helenawa huɗu, don haka ba zai iya nuni da Roma ba, domin Roma ba ta fito daga Girka ba. Hujjar ta shafi dukan ayoyin da ke cikin Daniyel inda ake gano Roma. Matsayin Furotesta ya kuma haɗa da cewa “’yan fashin mutanenka” a aya ta goma sha huɗu ta Daniyel sura ta goma sha ɗaya dole ne su kasance Antiochus Epiphanes. Saboda haka Millerites suka haɗa a cikin jadawalin, wanda Sister White ta bayyana cewa “an shiryar da shi da hannun Ubangiji kuma bai kamata a canja shi ba,” ambato ga Antiochus Epiphanes yana bayyana dalilin da ya sa ba zai iya zama wancan mulki na huɗu ba. Shin Roma ce ta kafa wahayin tarihin annabci, ko kuwa wani sarkin Seleucid wanda ya mutu fiye da shekara ɗari kafin a haifi Almasihu ne ya wakilci ikon da ya tashi ya yi gāba da Almasihu a gicciyensa?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Tambayar da za a iya tasowa ita ce, me ya sa aka nuna wa Daniyel Roma tana fitowa daga ɗaya daga cikin ƙahonnin Girka, idan kuwa Roma ba zuriyar Girka kai tsaye ba ce? Amsar ita ce, farkon hauhawar Roma zuwa mulki ya soma ne a wannan yanki wanda a dā ya kasance ƙasar Girka, amma me ya sa aka gabatar da annabcin ta irin wannan hanya har ya ba da damar irin wannan ruɗani?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Aƙalla amsa ɗaya, baya ga muhimmancin lura da inda Roma ta fara tasowa, ita ce cewa asirin Roma kullum fitowa a matsayin ta takwas kuma tana daga cikin bakwai ana amsa shi ne ta wajen haɗa Roma da yankin Girka, domin a kiyaye muhimmiyar ma’anar wannan asiri cewa Roma tana daga cikin bakwai. Wannan asiri yana da muhimmanci ƙwarai, ko da yake Millerites ba za su taɓa iya fahimtar wannan ra’ayi ba daga matsayinsu a tarihi. Gaskiyar cewa dukan nassoshin da ke kan ba kawai jadawalin 1843 ba, har ma da na 1850, zane-zane ne na batutuwa waɗanda aka yi magana a kansu kai tsaye cikin Maganar Allah ta annabci, sai dai wancan nuni guda ɗaya da ke jaddada cewa Antiochus Epiphanes ba shi ne ikon da ya tsaya gāba da Almasihu ba, yana sa wannan ƙarin da aka yi wa jadawalin ya zama mai muhimmanci ƙwarai. Abin bakin ciki ne ƙwarai cewa sa’ad da Adventism ta bar harsashinta, a yau ta tsinci kanta tana koyar da cewa ikon ayar goma sha huɗu na Daniyel goma sha ɗaya shi ne Antiochus Epiphanes ba Roma ba! Yanzu suna koyar da abin da Millerites suka yi hamayya da shi da ƙarfi sosai har suka wakilci wannan muhawara a kan jadawalin 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Masarautun tarihi suna nuna cewa Roma ta fito ta zama ta takwas, kuma tana daga cikin bakwai ɗin nan. “Ƙaramin ƙaho” na cikin sura ta bakwai, wanda yake furta “manyan maganganu gāba da Maɗaukaki,” ya fito ta zama ta takwas, kuma yana daga cikin bakwai ɗin nan. Ƙahonin sura ta takwas suna nuna cewa Roma ta fito ta zama ta takwas, kuma tana daga cikin bakwai ɗin nan.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

A cikin talifi na gaba za mu yi la’akari da yadda Roma ta zamani, kamar yadda aka wakilta a cikin Ru’ya ta Yohanna sha bakwai, take fitowa a matsayin ta takwas kuma tana daga cikin bakwai ɗin. Sa’an nan za mu koma ga Daniyel biyu mu bayyana dalilin da ya sa masarautu huɗu na Daniyel biyu, waɗanda su ne farkon ambaton masarautun annabcin Littafi Mai Tsarki, suke daidai da masarautu takwas na Ru’ya ta Yohanna sha bakwai.