At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
A lokacin ƙarshe a shekara ta 1798, saƙon annabci na kogin Ulai na cikin Daniyel surori takwas da tara an buɗe shi, kuma aka tashe William Miller cikin ruhu da ikon Iliya domin ya shelanta kusancin shari’ar Allah.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“An ba William Miller da abokan aikinsa damar yin shelar gargaɗin a Amirka. Wannan ƙasa ta zama cibiyar babban motsin Zuwan Almasihu. A nan ne annabcin saƙon mala’ikan fari ya sami cika mafi kai tsaye. An kai rubuce-rubucen Miller da abokan aikinsa zuwa ƙasashe masu nisa. A duk inda mishanoni suka kutsa a dukan duniya, an aika da busharar dawowar Kristi cikin sauri. Ko’ina da ko’ina saƙon madawwamin bishara ya bazu, ‘Ku ji tsoron Allah, ku ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
A lokacin ƙarshe a shekarar 1989, an buɗe saƙon annabci na kogin Hiddekel na Daniyel surori goma zuwa goma sha biyu, kuma an tashe Future for America cikin ruhu da iko na Iliya domin ta shelanta kusancin shari’ar Allah.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Milleriyawa sun sanar da buɗewar shari’a, kuma Future for America tana sanar da rufe shari’ar. Tsarin annabci na Milleriyawa shi ne ikonai biyu masu hallakarwa na arna, sannan papanci ya biyo baya. Tsarin annabci na Future for America kuwa shi ne ikonai uku masu hallakarwa na arna, sannan papanci ya biyo baya, sa’an nan kuma Protestantanci mai ridda ya biyo baya.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Millerites sun fara ne a matsayin Filadelfiyawa, kuma suka sauya zuwa Laodikeyawa. Future for America ta fara ne a matsayin Laodikeyawa, kuma tana sauyawa zuwa Filadelfiyawa. Sauyin da Millerites suka yi daga Filadelfiya zuwa Laodikiya yana da alaƙa da mutuwar Iliya da saƙonsa game da rantsuwar Musa. Sauyin Future for America yana da alaƙa da mutuwa da tashin Iliya da Musa a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
A farkon shari’a a shekara ta 1844, ’yan Miller sun cika aikin Iliya a Dutsen Karmel. A ƙarshen shari’a, a dokar Lahadi, motsin Future for America zai kasance ya cika aikin Iliya a Dutsen Karmel. A tarihin ’yan Miller, an maimaita alamomin hanya guda uku na annabcin shekaru sittin da biyar da aka bayyana a Ishaya sura ta bakwai, aya ta takwas, sa’ad da al’ummai biyu suka haɗu wuri guda suka zama al’umma ɗaya domin kafa ƙahon Furotesta na dabbar ƙasa na Ru’ya ta Yohanna sura ta goma sha uku. A tarihin Future for America, alamomin hanya guda uku na waɗannan shekaru sittin da biyar ɗin nan ana maimaita su sa’ad da al’ummai biyu suka haɗu tare domin su samar da ƙahon Jamhuriyanci wanda yake magana kamar maciji.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Na farkon waɗannan alamomin hanya uku a tarihin annabci na Future for America akwai lokacin ƙarshe a shekara ta 1989. Na biyu kuwa shi ne 11 ga Satumba, 2001, na uku kuma zai kasance dokar Lahadi mai zuwa nan ba da daɗewa ba. A tarihin Millerite, tsarin alamomin hanyan da aka gano a cikin Ishaya bakwai ya juya daga tsarin alamomin hanyar da ke cikin tarihin Ishaya. A tarihin Future for America, tsarin ya yi daidai da ambato na farko na shekaru sittin da biyar, ko da yake a ƙarshe babu sauran wani ɓangare na lokaci. Tun daga 22 ga Oktoba, 1844, duk wani amfani da lokacin annabci ruɗin Shaidan ne.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Tabbacin annabci game da manne wa jerin alamomi uku kamar yadda aka gabatar da su a Ishaya bakwai, sabanin juyayyen tsarin su a tarihin Millerite, ya dangana ne a wani ɓangare bisa ga ƙa’idar farkon ambato. An fara ambaton tsarin shekaru sittin da biyar a Ishaya bakwai, kuma ko da yake babu sauran wani ɓangare na lokacin shekaru sittin da biyar, sa’ad da cikakken cikar tarihin annabci da waɗannan shekarun suka wakilta ya faru a cikin motsi a ƙarshen, har yanzu ana gane alamomi ukun, kuma suna riƙe da tsarin kamar yadda yake a tarihin Ishaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Dalili na biyu na riƙe tsari na farko na alamomin hanya, shi ne alaƙar tarihin Millerite inda shekaru sittin da biyar suka cika, da kuma ci gaban da motsin Millerite yake da shi tare da motsin Future for America. Tarihin Millerite shi ne farkon, Future for America kuwa shi ne ƙarshen.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Motsin Millerites ya ƙare a shekara ta 1863, sa’ad da aka fara ikkilisiyar Seventh-day Adventist da aka tsara bisa doka. A wannan lokacin, manzon Iliya wanda ya iso a lokacin ƙarshe a shekara ta 1798, lokacin da aka buɗe wahayin kogin Ulai, aka yi shiru da shi kuma aka hatimce shi. A shekara ta 1989, a lokacin ƙarshe, lokacin da aka buɗe wahayin kogin Hiddekel, manzon Iliya ya dawo.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Dalili na uku na riƙe asalin jerin alamomin hanya, ana samunsa ne a cikin layin annabci da yake magana game da dabbar duniya da ƙahoninta biyu. A cikin tarihin Millerite, an haɗa al’ummai biyu domin su zama ƙahon Furotestantanci. A cikin tarihin Future for America, za a haɗa ƙahoni biyu na Furotestantancin ridda da Republicanism na ridda domin su zama al’umma guda ɗaya wadda take “siffar” dabbar, kuma haka nan “siffa ga” dabbar. Al’ummai biyu waɗanda suka zo tare a tarihin ƙarshe domin su samar da ƙaho guda na coci da jiha, suna kai wa ga cikar wannan a dokar Lahadi.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Sa’ad da siffar dabbar ta kai cikakken bunƙasa, ana tabbatar da ƙarshenta ta wurin ikonta na zartar da dokar Lahadi. Bunƙasar wannan siffa tsari ne na lokaci, amma alamar dabbar wani takamaiman lokaci ne. Lokacin bunƙasa siffar yana wakiltuwa da shekaru arba’in da shida da aka gina haikalin daga 1798 zuwa 1844. Ƙahon Republican yana gina wani haikali na addini da siyasa a tsawon lokacin da ake bunƙasa siffar dabbar.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Ci gaban siffar dabbar ya fara ta annabci a ranar 11 ga Satumba, 2001. Wannan rikici ne ya nuna zuwan Dokar Patriot, wadda kuma ta nuna sauyin dokar Kundin Tsarin Mulki daga tushen dokar Ingila zuwa tushen dokar Roma. Dokar Ingila ta ginu ne a kan ƙa’idar cewa mutum ba shi da laifi har sai an tabbatar da laifinsa, alhali kuwa dokar Roma ta ginu ne a kan ƙa’idar cewa mutum mai laifi ne har sai an tabbatar da rashin laifinsa.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Haikalin siyasa da ake gina shi daga 11 ga Satumba, 2001 har zuwa dokar Lahadi, an kuma misalta shi ta wurin kafa siffar dabbar. Lokacin annabci ba ya ƙara aiki, saboda haka shekarun arba’in da shida da ƙahon Furotestantanci ya gina haikalin ruhaniya, suna misalta wani zamani ne, ba wani ɗan lokaci guda ba, a lokacin da ƙahon Jam’iyyar Republican ya tayar da haikalinsa na addini da siyasa.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Manyan hujjoji guda uku na asali na amfani da jerin alamomin hanya guda uku iri ɗaya na shekaru sittin da biyar da aka wakilta a Ishaya bakwai su ne; na farko, ƙa’idar ambato na farko; 742 BC, 723 BC da 677 BC, wato shekaru goma sha tara sannan kuma shekaru arba’in da shida. A tarihin Millerite kuwa abin ya kasance akasin haka; 1798, 1844 da 1863, wato shekaru arba’in da shida sannan kuma shekaru goma sha tara.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Hujja ta biyu ita ce ci gaba da saƙon game da matsayi da aikin Iliya. Iliya ya iso a lokacin ƙarshe a shekara ta 1798, sa’ad da aka buɗe littafin Daniyel (Daniyel 8:14), sannan ya iso ga fafatawar Dutsen Karmel daga 1840 zuwa 1844, sa’an nan kuma aka rufe shi tare da ilimin tauhidi na al’ada da gargajiya a 1863. Iliya ya sake zuwa a lokacin ƙarshe a 1989, sa’ad da aka buɗe littafin Daniyel. A annabce ya yi tafiya zuwa 11 ga Satumba, 2001, inda fafatawar Dutsen Karmel ta fara, domin ta ƙare ne a dokar Lahadi mai zuwa nan ba da daɗewa ba. Ci gaban matsayi da aikin Iliya yana goyon bayan jerin alamomin hanya da aka gano a Ishaya bakwai.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Mahallin kahon biyu na dabbar ƙasa yana nuna cewa duka kahonnin suna sauyawa daga iko biyu zuwa iko ɗaya, ɗaya a farkon mulki na shida, ɗaya kuma a ƙarshen mulki na shida na annabcin Littafi Mai Tsarki. Sa’ad da sanduna biyu na ko dai farkon ko kuma ƙarshen aka tattara aka haɗa su su zama al’umma ɗaya, ana wakilta su a matsayin waɗanda suke gina ko dai haikali na ruhaniya a farkon, ko kuma haikali na ruhaniya na addini da siyasa a ƙarshen. Haikalin jabu kuwa sura ce ta haikalin papanci, inda Paparoma yake zaune a cikin haikalin Allah yana shelanta kansa a matsayin Allah.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Sa’ad da Amurka za ta yi magana kamar maciji a dokar Lahadi, za ta cika wannan sura ɗin daidai, domin za ta riga ta gina haikali na jabu inda coci da gwamnati aka haɗa su su zama sanda guda, kuma cocin ne zai mallaki ikon tafiyar da wannan dangantaka.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
A cikin Ishaya bakwai, annabi Ishaya ya ɗauki ɗansa, domin ya shelar saƙon ga sarki Ahaz a bakin magudanar tafkin sama, a wajen gonar mai wanki.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Sa’an nan Ubangiji ya ce wa Ishaya, Ka fita yanzu ka taryi Ahaz, kai da Shearjashub ɗanka, a ƙarshen magudanar ruwan tafkin sama, a babban titin filin mai wanke tufafi. Ishaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Kalmar nan “shearjashub” na nufin “ragowa za su komo.” Ragowar motsin farko na Millerites sun komo cikin motsin Future for America a shekara ta 1989. Ishaya da ɗansa suna wakiltar mafari da ƙarshe, ta wurin dangantakarsu ta uba da ɗa. Suna isar da ruhun Iliya wanda zai mai da zukatan ubanni zuwa ga ’ya’ya, da zukatan ’ya’ya zuwa ga ubanninsu. Ishaya yana shelanta saƙon Iliya ga mugun sarki Ahaz. Cikin sauran mugayen ayyukansa, Ahaz sananne ne da rufe ayyukan haikali da kuma gina kwafin wani haikalin Assuriya a madadinsa.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Ahaaz yana da shekara ashirin da haihuwa sa’ad da ya fara mulki, ya kuwa yi mulki shekara goma sha shida a Urushalima; bai kuma aikata abin da yake daidai a gaban Ubangiji Allahnsa ba, kamar Dawuda ubansa. Amma ya bi tafarkin sarakunan Isra’ila, har ma ya sa ɗansa ya ratsa cikin wuta, bisa ga abubuwan banƙyama na al’ummai waɗanda Ubangiji ya kora daga gaban ’ya’yan Isra’ila. Ya kuma yi hadaya ya ƙone turare a masujadan tuddai, da kan duwatsu, da kuma ƙarƙashin kowane itace mai kore. Sa’an nan Rezin sarkin Siriya da Feka ɗan Remaliya, sarkin Isra’ila, suka hau zuwa Urushalima domin su yi yaƙi; suka kewaye Ahaaz, amma ba su iya rinjayar sa ba. A wancan lokaci Rezin sarkin Siriya ya maido da Elat ga Siriya, ya kori Yahudawa daga Elat; sai Siriyawa suka zo Elat, suka zauna a can har wa yau. Saboda haka Ahaaz ya aika manzanni zuwa ga Tiglat-pileser sarkin Assuriya, yana cewa, Ni bawanka ne, ni kuma ɗanka ne: ka hau, ka cece ni daga hannun sarkin Siriya, da kuma daga hannun sarkin Isra’ila, waɗanda suka taso mini. Ahaaz kuwa ya ɗauki azurfa da zinari da aka samu a cikin haikalin Ubangiji, da cikin taskokin gidan sarki, ya aika da su kyauta ga sarkin Assuriya. Sai sarkin Assuriya ya saurare shi; gama sarkin Assuriya ya haura zuwa Dimashƙu, ya ci ta, ya kwashe mutanenta zuwa bauta a Kir, ya kuma kashe Rezin. Sarki Ahaaz kuwa ya tafi Dimashƙu domin ya sadu da Tiglat-pileser sarkin Assuriya, sai ya ga wani bagade da yake a Dimashƙu; sarki Ahaaz kuwa ya aika wa Uriya firist siffar bagaden da fasalinsa, bisa ga dukan yadda aka ƙera shi. Sai Uriya firist ya gina bagade bisa ga dukan abin da sarki Ahaaz ya aiko daga Dimashƙu; haka Uriya firist ya yi shi kafin sarki Ahaaz ya dawo daga Dimashƙu. Da sarki ya dawo daga Dimashƙu, sarkin ya ga bagaden; sai sarkin ya matsa kusa da bagaden, ya miƙa hadaya a kansa. Ya kuma ƙone hadayarsa ta ƙonawa da hadayarsa ta gari, ya zubar da hadayarsa ta sha, ya yayyafa jinin hadayunsa na salama a kan bagaden. Ya kuma kawo bagaden tagulla, wanda yake a gaban Ubangiji, daga gaban gidan, daga tsakanin bagaden da gidan Ubangiji, ya sa shi a gefen arewa na bagaden. Sai sarki Ahaaz ya umarci Uriya firist, yana cewa, A kan babban bagaden ka ƙone hadayar ƙonawa ta safiya, da hadayar gari ta maraice, da hadayar ƙonawar sarki, da hadayarsa ta gari, tare da hadayar ƙonawar dukan mutanen ƙasar, da hadayarsu ta gari, da hadayunsu na sha; kuma ka yayyafa a kansa dukan jinin hadayar ƙonawa, da dukan jinin hadaya; amma bagaden tagulla zai zama mini domin yin bincike ta wurinsa. Haka kuwa Uriya firist ya yi, bisa ga dukan abin da sarki Ahaaz ya umarta. Sarki Ahaaz kuwa ya datse gefunan matattaran, ya cire bahunan daga kansu; ya kuma sauke tekun tagulla daga kan shanun tagulla da suke ƙarƙashinsa, ya sa shi a kan shimfiɗar duwatsu. Haka kuma rumfar Asabar da suka gina a cikin gidan, da mashigar sarki ta waje, ya juya su daga gidan Ubangiji saboda sarkin Assuriya. 2 Sarakuna 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Sarkin Assuriya yana wakiltar sarkin arewa, wanda alama ce ta papacy. Mugun sarki Ahaz shi ne shugaba na zahiri na Yahuza, ƙasa mai ɗaukaka ta zahiri. Sa’ad da Ishaya da ɗansa suka sadu da shi a magudanar tafkin sama kusa da filin mai wankin kaya, tare da saƙon cewa sauran ragowa za su komo, mugun sarkin yana cikin rikicin yaƙin basasa tsakanin arewa da kudu. A cikin wannan rikici, ya ƙi saƙon da Allah ya miƙa ta bakin annabi Ishaya, kuma ya nemi kariya daga sarkin arewa na zahiri.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Yanayin da ke cikin Ishaya bakwai yana nuna wani shugaba na ƙasar ruhaniya mai ɗaukaka wanda ya miƙa hannu ga papanci domin ƙulla kawance a lokacin yaƙin basasa, maimakon ya miƙa hannu ga Allah. Ana wakiltar tawayen Ahaz ga Allah ta wurin zuwansa ga sarkin arewa da kuma yin kwatancin haikalin allahn sarkin arewa, sannan ya aika da wannan kwatancin haikalin ga babban firist a Urushalima, wanda daga nan ya gina irin wannan haikali na bogi a harabar tsattsarkan Wuraren Tsarki na Allah. Mugun sarki Ahaz yana wakiltar gwamnati, kuma haɗin kan babban firist yana wakiltar haɗuwar coci da gwamnati.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Wannan tawaye na zahiri yana wakiltar tawayen jagoran ƙasar ɗaukaka ta ruhaniya, wanda yake kwaikwayon tsarin ibadar papacy (sarkin arewa) kuma yana rufe ibada ta gaskiya ta Wurin Tsarki na Allah. Tawayen Ahaz yana wakiltar jagorancin Amurka, wanda yake kafa haikali na jabu a ƙasar ɗaukaka, wanda yake kwafi ne na haikalin sarkin arewa.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Mahallin annabci na Ishaya bakwai yana wakiltar farkon shekaru sittin da biyar na dabbar ƙasa, kuma a bayyane ya fi nuni da lokacin ƙarshe na dabbar ƙasa. Akwai haske mai yawa da za a iya tsinta daga mahallin annabci na Ishaya bakwai, amma a wannan lokaci muna kawai amfani da ƙa’idar cewa Kristi yana kwatanta ƙarshen abu ta wurin farkon abu. A nan muna yin wannan amfani ne, ba domin mu zurfafa sosai cikin sakamakon da mahallin tarihi na Ishaya bakwai yake ɗauke da shi ba. Muna bayyana cewa sa’ad da ƙahon Jamhuriyanci mai ridda ya haɗu da ƙahon Furotesta mai ridda, wannan yana wakiltar gina haikali na jabu.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Kafa haikalin ƙarya, wanda aka tsara bisa tsarin haikalin sarkin arewa, yana wakiltar tarihin lokacin da aka kafa surar dabbar, kuma shi ne babban gwaji ga mutanen Allah, wanda a cikinsa za a yanke hukunci game da makomarsu ta har abada.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Ubangiji ya nuna mini a sarari cewa za a kafa siffar dabbar kafin lokacin alheri ya rufe; domin ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke makomarsu ta har abada.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Wannan shi ne gwajin da mutanen Allah dole su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, suka kuma ƙi karɓar jabu na asabar, za su tsaya a ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka bar gaskiyar da ta fito daga sama suka karɓi asabar ta Lahadi, za su karɓi alamar dabbar” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
’Yan Adventist na Rana ta Bakwai, waɗanda su ne “mutanen Allah” na Laodicea, suna da “babban gwaji” da yake faruwa kafin ƙarewar zaman alheri. Shi ne “gwajin” da dole su ci “kafin a sa musu hatimi.” Hatimin Allah da ƙarewar zaman alheri suna faruwa ne a lokacin dokar Lahadi. Samuwar siffar dabbar tana faruwa ne a cikin wani zamani da yake kaiwa zuwa ga dokar Lahadi kuma yake kai kololuwa a kanta. Siffar dabbar da samuwarta gaskiya ce da za ta yanke ƙaddararmu ta har abada. An kwatanta samuwar wannan siffa da haɗuwar sanduna biyu domin su zama al’umma ɗaya. Haɗuwar sandunan biyun tana faruwa a farkon tarihin Amurka, sa’an nan kuma ta sake faruwa a ƙarshensa. A farkon lokaci an haɗa sanduna biyu domin a kafa ƙahon Furotesta, kuma a ƙarshen lokaci ana haɗa sanduna biyu domin a kafa ƙahon Jam’iyyar Republican.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
A cikin tarihin farko na 1798 zuwa 1844, an kafa haikalin ƙahon Furotesta. Shekaru goma sha tara bayan haka, shugaban Republican na farko na ƙahon Republican ya yi magana kamar ɗan rago, kuma ta yin haka ya fara aikin ’yantar da bayi, amma hakan ya jawo masa rasa ransa. Ɗan Ragon Allah ya mutu a kan gicciye domin ya ’yantar da ’yan Adam daga bautar zunubi, amma hakan ya jawo masa rasa ransa. Gicciye shi ne Sanarwar ’Yantarwa. A cikin tarihin da ƙahon Republican yake ’yantar da bayi, ƙahon Furotesta ya ƙi annabcin bautar. A cikin tarihin dokar Lahadi, sa’ad da ƙahon Republican yake sake kafa bautar ruhaniya, ƙahon Furotesta zai kasance yana shelanta saƙon da yake ’yantar da kamammu.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Shugaban ƙarshe na ƙahon jamhuriya na dabbar ƙasa zai yi magana kamar maciji, kuma sa’ad da ya yi haka, za a ɗaukaka ƙahon Furotesta na gaskiya a matsayin tuta. An kwatanta wannan a cikin ƙahoni biyu na Daular Medo-Farisa ta zahiri da ta ruhaniya. Daular Medo-Farisa ta zahiri ita ce masarauta ta biyu a annabcin Littafi Mai Tsarki, kuma masarauta ta shida a annabcin Littafi Mai Tsarki ita ce Daular Medo-Farisa ta ruhaniya. A cikin littafin Daniyel, ragon Medo-Farisa yana da ƙahoni biyu, kamar yadda Amurka ma take da su, amma ƙaho na biyu ne ya fito a ƙarshe.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Sa’an nan na ɗaga idona, na duba, sai ga wani rago yana tsaye a gaban kogin, yana da ƙahoni biyu; ƙahonin nan guda biyun kuwa masu tsawo ne; amma ɗaya ya fi ɗayan tsawo, kuma mafi tsawon ya fito ne daga baya. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
A cikin tarihin annabci na dabbar ƙasa da ƙahonta biyu, an fara gane ƙahon Furotesta, amma maimakon ya hau ya kammala aikin sai ya ja da baya zuwa cikin jejin makantar Laodicea. A cikin tarihin lokacin da ƙahon Republican zai yi magana kamar maciji, ya kuma zartar da dokar Lahadi mai zuwa ba da daɗewa ba, a ƙarshe za a ɗaga ainihin ƙahon Furotesta a matsayin tuta. Sai dai kawai waɗannan Adventist na Rana ta Bakwai masu halin Laodicea waɗanda suka gane jarrabawar da samuwar siffar dabbar take wakilta ne za su karɓi hatimin Allah sa’ad da lokacin alheri ya rufe. Saƙon da yake fayyace wannan tsarin gwaji yanzu ana buɗe hatiminsa domin duk waɗanda suke so su amfana da shi.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Sai Iliya ya zo wurin dukan jama’a, ya ce, Har yaushe za ku yi ta karkata tsakanin ra’ayoyi biyu? In Ubangiji ne Allah, ku bi shi; amma in Ba’al ne, sai ku bi shi. Jama’a kuwa ba su amsa masa da ko kalma ɗaya ba. 1 Sarakuna 18:21.