It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Yana da matuƙar muhimmanci, wajen fahimtar saƙon da ake warwarewa a cikin littafin Ru’ya ta Yohanna, a gane tushe, bunƙasa, da muhimmancin Gyaran Cocin Furotesta. Manyan layuka guda uku a cikin tarihin wannan Gyaran suna magana ne game da Littafi Mai Tsarki, da kuma sahihiyar hanyar da ya kamata a bi wajen nazarin Littafi Mai Tsarki, haka kuma cewa manzannin da aka zaɓa cikin wannan tarihi alamomin hanya ne na wannan tarihi. Kamar yadda yake a kowane lokaci, Shaiɗan ya yi ƙoƙarin ɓoye Littafi Mai Tsarki na King James ta wurin kwaikwayoyi da dama, kuma ya nemi ɓoye sahihiyar hanyar fahimtar Littafi Mai Tsarki ta wurin kwaikwayoyi da dama, haka kuma ya nemi ɓoye sahihan manzanni (alamomin hanya) waɗanda aka tashe su a hankali a cikin wannan tarihi.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Amma Shaiɗan bai kasance marar aiki ba. Yanzu ya yi ƙoƙarin aiwatar da abin da ya yi ƙoƙarin yi a cikin kowane motsi na gyarawa—ya ruɗe kuma ya hallaka mutane ta wajen ɗora musu jabu a maimakon aikin gaskiya. Kamar yadda aka yi ƙaryayyun Almasihu a ƙarni na farko na ikilisiyar Kirista, haka kuma annabawan ƙarya suka tashi a ƙarni na sha shida.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

A cikin tarihin Millerite daga 1840 har zuwa 1844, alkyabbar Furotesta, (wadda take ɗaya daga cikin ƙahoni biyu a kan dabbar ƙasa wadda ita ce Amurka), Adventism na Millerite ya zama ƙahon Furotesta. A lokaci guda kuma, ikkilisiyoyin da a dā suka yi iƙirarin kasancewa Furotesta suka zama Furotestantism mai ridda, ko kuwa kamar yadda Millerites suka bayyana su, “’ya’yan mata na Roma.” Sa’ad da Furotestoci suka ƙi saƙon mala’ika na fari a 1843, sai suka faɗi, kuma Millerites suka ci gaba da riƙe alkyabbar Furotesta. Tarihin Millerite shi ne kololuwar aikin Allah wajen kawo “ikkilisiyarsa a cikin jeji” zuwa cikakkiyar fahimtar Kalmar Allah.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Buɗewar shari’ar bincike ta kawo gwajin shari’ar Allah, musamman kuma Asabar. Domin a shelanta saƙon mala’ika na uku, sai ya zama dole a sami ikkilisiya mai riƙe da shari’ar Allah, wadda aka binne a ƙarƙashin al’adu da ƙa’idojin papanci a lokacin Zamanan Duhu. Almasihu ya kai Furotestoci ga tarihin 1840 zuwa 1844, ya kuma gabatar da gwajin Iliya, wanda William Miller ya kasance alama ta annabta a kansa; kuma sa’ad da Furotestoci suka ƙi saƙon Miller, sai suka koma Roma. Gwajin saƙon mala’ika na fari kamar yadda Miller ya isar an nuna shi a alamtar annabta ta Iliya a kan Dutsen Karmel.

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 ga dukan jama’a, ya ce, Har yaushe za ku yi ta kai-da-komo tsakanin ra’ayoyi biyu? In Ubangiji shi ne Allah, ku bi shi; amma in Ba’al ne, sai ku bi shi. Jama’a kuwa ba su amsa masa ko kalma ɗaya ba. 1 Sarakuna 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

A cikin shekara ta 1840, sa’ad da aka fuskanci saƙon Iliya, wanda Miller da mala’ika na fari suka wakilta, Furotesta suka zaɓi Ba’al!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Gyaran Addinin Furotesta ya kasance buɗe hatimin gaskiyar Littafi Mai Tsarki ne, wanda ya fara da “tauraron safiya,” wanda aka yi alkawarin za a ba da shi a lokacin tarihin da ikilisiyar Tiyatira take wakilta. Hari kai tsaye a kan Littafi Mai Tsarki ya fara ƙarnuka tun da daɗewa, kuma an bayyana shi a sarari a cikin The Great Controversy, musamman ta tarihin Waldensiyawa. A shekara ta 1930, Benjamin Wilkerson ya buga littafin, Our Authorized Bible Vindicated. Littafin ya rubuta yaƙin da aka yi da tsarkakan rubuce-rubucen asali waɗanda aka yi amfani da su daga ƙarshe wajen fassara King James Bible, da kuma irin rubuce-rubucen ƙarya na Shaiɗan daban-daban waɗanda Katolika, Furotesta masu ridda da Adventistocin Laodiceya suka inganta a dā kuma har yanzu suke ingantawa. Yaƙin ya fara tun kafin tarihin Waldensiyawa, amma su ne alamar hanya da alamar waɗanda suka ba da rayukansu domin su ba da shaida ga muhimmancin sahihan rubuce-rubucen hannu waɗanda aka fassara daga ƙarshe zuwa cikin 1611 King James Bible.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Samar da Littafi Mai Tsarki na King James a shekara ta 1611 ya bi wata takamaimaiyar hanyar fassara. An kammala tsarin fassara da wallafa Littafi Mai Tsarki ta wurin matakai bakwai na samarwa. Haka kuma ya ɗauki shekaru bakwai kafin a kammala, kuma shekaru bakwai na Littafi Mai Tsarki su ne kwanaki dubu biyu da ɗari biyar da ashirin. Wannan kuwa, ba shakka, shi ne adadin kwanakin annabci iri ɗaya da Yesu ya tabbatar da alkawari tare da mutane da yawa a cikar Daniyel tara. A tsakiyar waccan mako mai tsarki aka gicciye Almasihu, kuma ba shakka Almasihu gicciyayye shi ne tsakiyar Littafi Mai Tsarki. Waɗannan matakai bakwai na samar da Tsattsarkan Maganar Allah su ne kamar haka.

  1. FIRST: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    NA FARKO: Fassarar Farko ta Mutane Ɗai-Ɗai: Kimanin masu fassara 50 aka raba zuwa kwamitoci shida, kowannensu yana da alhakin sassa dabam-dabam na Littafi Mai Tsarki. Waɗannan mutane sun yi aikin fassara daga harsunan asali (Ibrananci, Arameyanci, da Helenanci) zuwa Turanci.

  2. SECOND: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    NA BIYU: Bitar Kwamitin: Bayan kowane kwamiti ya kammala fassarar wani sashe, mambobin kwamitin da kansu ne suka sake duba aikin. Wannan ya ba da damar bayar da gudummawar bai ɗaya da kuma gyaran kurakurai.

  3. THIRD: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    NA UKU: Binciken Babban Kwamitin: Daga nan aka gabatar da fassarar da kowane kwamiti ya yi ga wata babbar ƙungiya ta masana, wadda ake kira Babban Kwamitin. Wannan kwamiti ya ƙunshi wakilai daga kowane ɗaya daga cikin kwamitocin fassara guda shida. Sun yi bitar dukan aikin, suna kwatantawa da daidaita fassarorin kwamitoci dabam-dabam.

  4. FOURTH: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    NA HUƊU: Ƙarin Bita da Gyara: An mayar da sigar da Babban Kwamitin ya gyara zuwa ga kwamitoci ɗaiɗai domin ƙarin bita da ƙarin tacewa. Wannan tsarin maimaitawa ya taimaka wajen tabbatar da cewa fassarar ta kasance da daidaito kuma sahihiya.

  5. FIFTH: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    NA BIYAR: Bita da Amincewa ta Ƙarshe: Da zarar kwamitocin kowane sashe suka kammala gyare-gyarensu, sai aka miƙa daftarin ƙarshe ga Babban Kwamitin domin a yi masa bita ta ƙarshe kuma a amince da shi.

  6. SIXTH: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    NA SHIDA: Amincewar Sarauta da Wallafawa: Sa’an nan aka gabatar da fassarar da aka amince da ita ga Sarki James I domin ya ba da amincewarsa.

  7. SEVENTH: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    NA BAKWAI: Da zarar ya ba da amincewarsa ta sarauta, aka buga fassarar a shekara ta 1611 a matsayin King James Version (Authorized Version) na Littafi Mai Tsarki.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Maganganun Ubangiji kalmomi ne tsarkaka: kamar azurfa da aka gwada a cikin murhun ƙasa, aka tsarkake sau bakwai. Kai za ka kiyaye su, ya Ubangiji, za ka tsare su daga wannan tsara har abada. Zabura 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

A cikin yaƙin da Shaiɗan yake yi da Maganar Allah, da kuma da alamomin hanya da manzanni daban-daban na wannan tarihin da yake buɗewa suka wakilta, da kuma madaidaiciyar hanyar fahimta da za a yi amfani da ita wajen rarraba Maganarsa yadda ya kamata, Littafi Mai Tsarki na King James na shekara ta 1611 wata alamar hanya ce da aka ayyana musamman a Zabura ta goma sha biyu. Babu ɗaya daga cikin Littattafan Mai Tsarki na jabu iri-iri da aka samar ta wurin gurbatattun rubuce-rubucen Katolika da ya cika sharuddan Zabura ta goma sha biyu. Tsarin tsarkakewa da ya ɗauki matakai bakwai da kuma tsawon lokaci na kwanaki dubu biyu da ɗari biyar da ashirin suna nuna cewa Littafi Mai Tsarki na King James shi ne “tsarkakan kalmomin” Allah. Allah ya yi alkawarin kiyaye Littafi Mai Tsarki na King James a matsayin tsarkakakkiyar Maganarsa har abada, sabili da haka kuma ya yi alkawarin tabbatar da tsarin fahimta na “historicism” da masu gyaran addinin Furotesta, ciki har da William Miller, suka yi amfani da shi.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

A ƙarni na sha huɗu, Allah ya yi amfani da John Wycliffe, wanda aka bayyana a matsayin “tauraron safiya na Gyaran Addini” a cikin littafin The Great Controversy, domin ya fassara Littafi Mai Tsarki zuwa cikin yaren da ko talaka zai iya fahimta. Shi ne manzon da yake nuna alamar farkon Gyaran Addinin Furotesta.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Babban motsin da Wycliffe ya ƙaddamar, wanda zai ’yantar da lamiri da hankali, ya kuma kuɓutar da al’ummai waɗanda aka daɗe ana ɗaure su ga karusar nasara ta Roma, ya samo asali ne daga cikin Littafi Mai Tsarki. A nan ne tushen wancan rafin albarka yake, wanda, kamar ruwan rai, ya ci gaba da gudana cikin ƙarnuka tun daga ƙarni na goma sha huɗu. Wycliffe ya karɓi Nassosi Masu Tsarki da bangaskiya marar shakka a matsayin wahayi hurarre na nufin Allah, isasshen ƙa’ida ta bangaskiya da aiki. An yi masa tarbiyya ne da ya ɗauki Cocin Roma a matsayin ikon Allahntaka marar kuskure, ya kuma karɓi, da girmamawa marar tambaya, koyarwar da al’adun da aka kafa cikin shekaru dubu; amma ya juya baya daga dukan waɗannan domin ya saurari kalmar Allah mai tsarki. Wannan ce ikon da ya roƙi mutane su amince da shi. Maimakon coci tana magana ta bakin shugaban Kirista, ya bayyana cewa iko guda ɗaya na gaskiya shi ne muryar Allah tana magana ta wurin Kalmarsa. Kuma ya koyar ba wannan kaɗai ba, cewa Littafi Mai Tsarki cikakken wahayi ne na nufin Allah, amma kuma cewa Ruhu Mai Tsarki shi kaɗai ne mai fassara shi, kuma kowane mutum ya kamata, ta wurin nazarin koyarwarsa, ya koyi abin da yake hakkinsa ya yi da kansa. Ta haka ya mai da tunanin mutane daga shugaban Kirista da Cocin Roma zuwa ga kalmar Allah.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe yana ɗaya daga cikin mafi girman Masu Gyara. A faɗin basira, a sararin tunani, a ƙarfinsa na riƙe gaskiya da tabbaci, da kuma a ƙarfin hali wajen kāre ta, kaɗan ne daga cikin waɗanda suka biyo bayansa suka kai shi. Tsarkin rayuwa, himma marar gajiya a cikin karatu da aiki, aminci marar ruɓewa, da ƙauna da aminci irin na Almasihu a cikin hidimarsa, su ne suka bayyana wannan na farkon cikin Masu Gyara. Kuma wannan duk kuwa da duhun ilimi da ruɓewar ɗabi’a na zamanin da ya fito daga cikinsa.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Halin Wycliffe shaida ce ga ikon Ilimi da sauyawa na Nassosi Masu Tsarki. Littafi Mai Tsarki ne ya mai da shi abin da ya kasance. Ƙoƙarin fahimtar manyan gaskiyoyin wahayi yana ba da sabo da ƙarfi ga dukan basirori. Yana faɗaɗa tunani, yana kaifafa ganewa, yana kuma balaga shari’a. Nazarin Littafi Mai Tsarki zai ɗaukaka kowace tunani, ji, da buri fiye da yadda babu wani nazari zai iya yi. Yana ba da dawwamar manufa, haƙuri, ƙarfin hali, da juriya; yana tace hali, yana kuma tsarkake rai. Nazari na gaskiya da bangirma na Nassosi, wanda yake kawo tunanin mai nazari cikin hulɗa kai tsaye da tunani marar iyaka, da ya ba duniya mutane masu ƙarfi da aiki sosai a hankali, haka kuma masu daraja a ƙa’ida, fiye da yadda mafi ƙwarin horo da falsafar ɗan Adam ke bayarwa ya taɓa haifarwa. ‘Shigar kalmominka,’ in ji mai zabura, ‘yana ba da haske; yana ba marasa ƙwarewa fahimta.’ Zabura 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Bayan shaidar da ta shafi John Wycliffe a cikin The Great Controversy, Sister White ta gabatar da jerin amintattun masu gyara (alamomin hanya), wanda a ƙarshe ya kai ga mai gyara John Knox. Ta bayyana wata muhimmiyar tambaya da Mary, Sarauniyar Scotland, ta yi wa John Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“John Knox ya juya baya daga al’adu da kuma abubuwan asiri na coci, domin ya ciyar da kansa da gaskiyar Kalmar Allah, kuma koyarwar Wishart ta tabbatar masa da ƙudurinsa na rabuwa da tarayyar Roma, ya kuma haɗa kansa da masu gyara addini waɗanda ake tsananta musu....

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Sa’ad da aka kawo shi fuska da fuska gaban sarauniyar Scotland, a gaban wadda himmar jagorori da yawa na Furotesta ta lafa, John Knox ya ba da shaidar gaskiya ba tare da karkacewa ba. Ba a iya rinjayar da shi ta wurin lallashi; bai razana a gaban barazana ba. Sarauniyar ta tuhume shi da bidi’a. Ta ce ya koyar da mutane su rungumi addinin da Jihar ta haramta, kuma ta haka ya karya umarnin Allah da ke wajabta wa talakawa su yi biyayya ga sarakunansu. Knox ya amsa da ƙarfi cewa:—‘Kamar yadda addini na gaskiya bai sami asali ko ikonsa daga sarakuna ba, sai daga Allah madawwami kaɗai, haka ma ba a ɗaure talakawa su tsara addininsu bisa ga abin da sarakunansu suke so ba. Gama sau da yawa sarakuna ne, fiye da kowa, suka fi jahilci game da addinin Allah na gaskiya. Da dukan zuriyar Ibrahim sun kasance cikin addinin Fir’auna, wanda suka daɗe suna ƙarƙashin mulkinsa, ina roƙonki, ranka ya daɗe, wane addini ne da zai kasance a cikin duniya? Kuma da a zamanin manzanni kowa ya kasance cikin addinin sarakunan Roma, ina roƙonki, ranka ya daɗe, wane addini ne da zai kasance yanzu a bisa duniya? … Saboda haka, ranka ya daɗe, kina iya gane cewa ba a ɗaure talakawa ga addinin sarakunansu ba, ko da yake an umurce su su ba su girma.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mary ta ce, “Ku kuna fassara Nassosi a wata hanya, su kuma [malaman Romawa] suna fassara su a wata dabam; wa zan gaskata, kuma wa zai zama mai shari’a?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Za ku gaskata Allah, wanda yake magana a sarari cikin Kalmarsa,’ in ji mai gyaran nan; ‘kuma fiye da abin da Kalmar take koyar da ku, ba za ku gaskata wannan ko wancan ba. Kalmar Allah a bayyane take da kanta, kuma in a wani wuri akwai duhu, Ruhu Mai Tsarki, wanda bai taɓa saɓa wa kansa ba, yakan bayyana abin nan a fili fiye da haka a wasu wurare, domin kada wani shakka ya rage sai ga waɗanda cikin taurin kai ne marasa sani.’ Irin waɗannan gaskiyoyi ne mai gyaran nan marar tsoro, cikin haɗarin ransa, ya faɗa a kunnen sarauta. Da wannan ƙarfin hali marar girgiza ne kuma ya tsaya ga manufarsa, yana addu’a yana kuma yaƙin yaƙe-yaƙen Ubangiji, har sai da Scotland ta kuɓuta daga papanci.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Mu’amalar da ta kasance tsakanin mai gyara da sarauniya tana haskaka zare na uku a tarihin Gyaran Addini wanda yake bayyana ƙoƙarin Shaiɗan na yin jabun Littafi Mai Tsarki, da masu gyara, da kuma hanyar nazarin Littafi Mai Tsarki. Amsar Yohanna ga Sarauniya ita ce, hanyar da ta dace ita ce “historicism,” wadda ta ginu a kan cewa Ruhu Mai Tsarki yana fassara wani layin tarihin annabci ta wurin wani layin tarihin annabci.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

An buɗe hasken a cikin duhu. Wycliffe da masu gyaran addini na farko, har zuwa cikin tarihin Millerite, sun yi amfani da wata hanyar nazarin Littafi Mai Tsarki da ake kira “historicism.” Sau da yawa ana yin biris da tarihin wannan hanyar Littafi Mai Tsarki ta nazarin Littafi Mai Tsarki, amma yana da muhimmanci a gane shi idan mutum zai ga ainihin muhimmancin ƙa’idodin fassarar annabci da Miller ya runguma, sannan daga baya Future for America ta karɓa.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Akwai ikkilisiyoyi biyu kaɗai da ’Yar’uwa White ta bayyana a matsayin jama’ar Allah masu suna na musamman. Waɗannan su ne Isra’ila ta dā da kuma Ikklisiyar Adventist ta Kwana Bakwai.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Dalilan da ya sa ake kiranmu mutanen Allah ya kamata a maimaita su, a kuma ci gaba da maimaita su. Kubawar Shari’a 4:1–13” Rubuce-Rubucen da Aka Saki, juzu’i na 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Ikkilisiyar manzanni,” wato ikkilisiyar da take cikin jejin a lokacin duhun papanci, ba a taɓa kiranta mutanen da aka rada wa sunan Allah ba; gama wannan lafazi (mai nufin a sa wa suna) yana wakiltar ikkilisiya da aka ba wa alhakin zama masu riƙon amana na dokar Allah, kuma tare da Adventism su ma za su zama masu riƙon amana na gaskiyoyin annabcin Allah.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Allah ya kira cocinsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, su tsaya a matsayin haske a cikin duniya. Ta wurin babban reza mai kaifi na gaskiya, saƙonnin mala’ika na farko, na biyu, da na uku, Ya raba su daga majami’u da kuma daga duniya domin Ya kawo su cikin tsattsarkan kusanci da Kansa. Ya mai da su amintattun ma’adanar shari’arsa, kuma Ya damƙa musu manyan gaskiyoyin annabci domin wannan lokaci. Kamar tsarkakan maganganun Allah da aka damƙa wa Isra’ila ta dā, waɗannan amana ce mai tsarki da za a sadar wa duniya. Mala’iku uku na Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah kuma suke fitowa a matsayin wakilansa domin su busa gargaɗi a tsawon da faɗin duniya duka.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller ya wakilci zaɓaɓɓen manzon da zai buɗe gaskiyar annabcin Allah, kuma sa’ad da waɗannan gaskiyoyi suka kai wani jama’a ga ƙofar buɗe ta Wuri Mafi Tsarki a shekara ta 1844, sai Allah ya buɗe dokar Allah. Wycliffe alama ce ta hanya wajen buɗe Littafi Mai Tsarki da kuma haifar da farkon Gyaran Furotesta, amma shi ma alama ce ta hanya ta aikin Allah domin kafa “manyan gaskiyoyin annabci.” John Wycliffe shi ne tauraron safiya da aka gane a cikin tarihin mulkin papacy na shekaru dubu ɗaya da ɗari biyu da sittin. Aikinsa ya fara a ƙarni na sha huɗu, sa’an nan a ƙarni na goma sha bakwai wata alama ta hanya ta wannan layin annabci ita ce fitar da King James Bible a shekara ta 1611. A kan wannan layi a ƙarshe muna kaiwa ga alamar hanyar ƙa’idojin Miller na fassarar annabci. Miller alama ce ta hanya a cikin wannan layin gaskiya, haka kuma ƙa’idojinsa. Ƙa’idojinsa suna ba da shaida ga wata alama ta hanya a ƙarshen Adventism wadda aka wakilta ta wurin wallafa Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Idan ba mu fahimci cewa ƙa’idojin Miller alama ce ta hanya a cikin layin tarihin annabci mai wakiltar aikin kiyaye nassosin Littafi Mai Tsarki na asali kuma ingantattu, da kuma aikin buɗe ainihin fahimtar Littafi Mai Tsarki, wanda ya buƙaci a jagoranci masu gyara su fahimta kuma su yi amfani da tsattsarkar hanyar nazari da ake kira “historicism,” to muna rasa bayanan da suke wajibi domin gane gaskiyoyin annabci masu alaƙa da aikin gabatarwa da kiyaye hasken mala’ika na uku a ƙarshen Adventism. Saboda wannan dalili, yana da muhimmanci mu yi ɗan taƙaitaccen nazari a kan wannan layin tarihi.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ma’anar kalmar “Furotesta” ta gaskiya kaɗai ita ce yin adawa da Roma. Idan wata coci ta daina yin adawa da Roma, ba ta ƙara zama Furotesta ba, sa’an nan kuma ta zama ’yar Roma, kamar yadda Furotestocin da suka ƙi saƙon mala’ika na fari suka yi. Babbar fahimtar da ta zama “taken” Furotestocin da suka fito daga cocin Katolika ita ce “Littafi Mai Tsarki, kuma Littafi Mai Tsarki kaɗai.” Duk da haka, tarihi yana shaida cewa Littafi Mai Tsarki yana bukatar a rarraba shi daidai.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ka yi ƙoƙari ka gabatar da kanka a matsayin abin amincewa ga Allah, ma’aikaci wanda ba ya bukatar jin kunya, yana rarrabe maganar gaskiya daidai. Amma ka guji maganganun banza marasa tsarki da marasa amfani; gama za su ƙaru zuwa ga rashin ibada mafi yawa. 2 Timothawus 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Hanyar nazarin Littafi Mai Tsarki da aka jagoranci Furotesta su yi amfani da ita a ƙoƙarinsu na rarraba maganar gaskiya daidai ita ce “historicism.” Wannan hanya wata takamaimaiyar manufa ce mai muhimmanci da Shaiɗan ya nufa domin kai hari a kanta, kuma lalle ya kai harin.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Ya kamata mu san da kanmu abin da ya ƙunshi Kiristanci, abin da yake gaskiya, menene bangaskiyar da muka karɓa, menene dokokin Littafi Mai Tsarki—dokokin da aka ba mu daga madaukakiyar iko mafi girma.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Rugujewar hanyar fassarar Littafi Mai Tsarki da Masu Gyara suka yi amfani da ita tun daga gare su har zuwa kuma da William Miller, an nuna ta a sarari cewa ta fara ne a ƙarni na goma sha biyar tare da wani malamin Jesuit mai suna Francisco Ribera (1537–1591), wanda ake danganta masa yaɗa fassarar futurist. Ya rubuta sharhi a kan littafin Ru’ya ta Yohanna wanda ya gabatar da fassarar annabce-annabcen a matsayin abin da zai faru a nan gaba, yana nisanta su daga mahallin tarihi. Ribera ya ƙirƙiri wannan hanyar ne da manufar yin tsayayya da gaskiyar da hanyar historicism kullum take haifarwa. Waccan gaskiyar ita ce, paparoma na Roma shi ne maƙiyin Almasihu da annabcin Littafi Mai Tsarki ya ambata.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

A ƙarnuka na goma sha bakwai da goma sha takwas, ana iya tabbatar da cewa Furotesta sun san cewa ƙarya da ɓatacciyar hanyar da Ribera ya kawo ta Shaidan ce kuma marar inganci. Furotestan na wancan tarihi sun rubuta littattafai da ƙasidu suna hamayya da “maganganun marasa tsarki da banza” na malamin Jesuit ɗin. Amma a shekara ta 1909, dokin Troy, wato Scofield Reference Bible, ya fito, kuma bayanan da aka saka a ƙasan shafukan Littafi Mai Tsarki sun ginu ne bisa koyarwar Ribera da kuma wani Jesuit mai suna Manuel Lacunza (1731–1801). Lacunza ya rubuta da sunan alƙalami Juan Josafat Ben-Ezra, kuma ya wallafa wani littafi mai take The Coming of the Messiah in Glory and Majesty. Kamar yadda Ribera ya yi kafin sa, littafin harin kai tsaye ne a kan cikar annabce-annabcen da ke cikin littafin Ru’ya ta Yohanna.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Shaiɗan ya san cewa saƙon da yake bukatar ya lullube da rikitarwa shi ne saƙon gargaɗi na ƙarshe wanda ya fito daga littafin Ru’ya ta Yohanna. Shigar da zancen banza da marasa amfani na firistocin Jesuit guda biyu cikin nassosin da ke cikin Littafin Bayanin Nassosi na Scofield ya ba Shaiɗan damar ya ja ’yan Furotesta masu ridda su karɓi hanyoyin Jesuit, ta haka kuwa ya makantar da su ga gaskiya. Shaiɗan ya cim ma wannan ta wajen shigar da samfuran annabci na Katolika da dama, waɗanda suka kawar da yiwuwar a bayyana a sarari ko waye maƙiyin Almasihu na annabcin Littafi Mai Tsarki. Wannan ruɗin bai kasance da wuya ga Shaiɗan ba, domin ’yan Furotestan sun riga sun koma ga cocin Roma ta wurin ƙin saƙon Miller a shekara ta 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

An wallafa littattafai da maƙalu da dama a tsawon shekaru waɗanda suka rubuta harin Shaiɗan a kan Littafi Mai Tsarki, wanda ya fara ne a ƙarnuka kaɗan na farko bayan an gicciye Almasihu. Wannan hari ya kai wani matsayi inda aka shigar da gurbatattun rubuce-rubucen hannu domin a samar da gurbatattun Littattafai Masu Tsarki. Shaiɗan ya kuma kai hari ga masu gyara addini waɗanda aka tashe su domin su tsaya tsayin daka wajen tabbatar da maganar Allah tun suna raye har ma bayan mutuwar waɗannan Masu Gyara Addini.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Ku yi la’akari kawai da yadda masana tarihin da masu ilimin tauhidi na zamani na Ikilisiyar Adventist ta Rana ta Bakwai suke mu’amala da batun William Miller. Kamar dai sun tono ƙasusuwansa ne suka jefa su cikin Kogin Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller yana tayar da hankalin mulkin Shaidan, kuma babban abokin gāban nan ya nemi ba kawai ya karya tasirin saƙon ba, amma ya hallaka ma mai kawo saƙon kansa. Yayin da Uba Miller yake yin amfani na zahiri da gaskiyar Nassi ga zukatan masu saurar sa, fushin waɗanda ke ikirarin su Kirista ya huru a kansa, kamar yadda kuma fushin Yahudawa ya tashi a kan Almasihu da manzanninsa. Membobin ikkilisiya suka zuga mafi ƙasƙancin azuzuwan jama'a, kuma a lokuta da dama maƙiya suka ƙulla shiri su kashe shi sa’ad da zai fita daga wurin taro. Amma mala’iku masu tsarki suna cikin taron, kuma ɗaya daga cikinsu, cikin siffar mutum, ya riƙe hannun wannan bawan Ubangiji, ya kuma bishe shi lafiya daga cikin taron fusatattun mutane. Aikinsa bai riga ya ƙare ba tukuna, kuma Shaidan da jakadunsa sun yi baƙin ciki da gazawar manufarsu.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Ku dubi yadda waɗannan rukuni biyu ɗin na Adventism (masanan tauhidi da masana tarihi) suka raina tare da ɓoye ingancin ƙa’idojin Miller, waɗanda ’Yar’uwa White ta sanar da mu cewa duk waɗanda da gaske suke shelar saƙonnin mala’iku uku za su yi amfani da su.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Waɗanda suke gudanar da shelar saƙon mala’ika na uku suna binciken Nassosi bisa ga wannan tsari ɗaya da Uba Miller ya ɗauka. A cikin ƙaramin littafin da ake kira Views of the Prophecies and Prophetic Chronology, Uba Miller ya bayar da waɗannan ƙa’idoji masu sauƙi amma masu hikima da muhimmanci don nazarin Littafi Mai Tsarki da fassararsa:—

“[Rules one through five quoted.]

“[An kawo ƙa’idoji na ɗaya har zuwa ta biyar.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Abin da yake a sama wani ɓangare ne na waɗannan ƙa’idoji ne; kuma a cikin nazarinmu na Littafi Mai Tsarki, dukanmu za mu yi hikima mu kula da ƙa’idojin da aka shimfiɗa.” Review and Herald, Nuwamba 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Ba tare da sake nazarin igiyoyi uku na layin tarihin annabci da ke da alaƙa da ci gaba da kafuwar Kalmar Allah ba, ba zai yiwu a ga muhimmancin wata babbar shaida da ke tabbatar da William Miller a matsayin manzon da Iliya ya kasance alama ta gare shi a cikin gabatar da saƙonsa ba, kuma kamar Musa a cikin alkawarin za a tashe Miller a tashin matattu na masu adalci, kuma kamar Elisha a cikin shirye-shiryensa na barin gonarsa ya kuma yi wa saƙon Iliya hidima. Sister White ta bayyana dukan jaruman Littafi Mai Tsarki ukun nan a matsayin waɗanda suke zama alama ga William Miller, wanda yanzu malaman tauhidi da masana tarihi na Adventist na zamani suke mu’amala da shi kamar dai kawai wani “talakan yaron gona” ne daga ƙarni na sha takwas.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale yana ɗaya daga cikin masu gyara da yawa da aka tashe su a cikin wannan jerin tarihin annabci. In zan faɗa haka, “sanarwar aikinsa” game da jakadun shugaban Kirista da ya yi hulɗa da su ita ce, “Zan sa yaron da ke jan garma ya fi ku sanin Nassosi.” William Miller shi ne yaron gonar, wanda ya ja garma, ya kuma cika annabcin Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

An sauƙaƙa wannan gabatarwa ƙwarai dangane da dukan tarihin da za a iya kawowa domin ya goyi bayan abin da muka gabatar har zuwa yanzu. Yanzu za mu yi la’akari da wasu alamu na Alfa da Omega domin su mayar da hankali ga nazarin Miller a matsayin alamar hanya da kuma manzo.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Littafin Daniyel shi ne farkon wani littafi da ya ƙunshi littattafai biyu. Ƙarshen wannan littafi kuwa shi ne littafin Ru’ya ta Yohanna. Ko da yake littattafai biyu ne mabambanta, tare suke wakiltar littafi guda ɗaya.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Shekaru da suka wuce, na yi mu’amala a bainar jama’a da wani mashahurin masanin tauhidin Adventist na Rana ta Bakwai wanda yake aiki a Cibiyar Binciken Littafi Mai Tsarki ta Babban Taro na Cocin Adventist na Rana ta Bakwai. Masanin tauhidin yana ƙoƙarin gyara fahimtata game da ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, haka kuma da fahimtata game da “na kullum” a cikin littafin Daniyel. A cikin mu’amalarmu, wadda ta gudana cikin wani lokaci, domin ta ƙunshi rubuta wata makala daga gare shi wadda na ba da amsa a kanta, sai shi kuma ya sake mayar da amsa, sannan ni ma na sake gabatar da tunanina, da sauransu. A cikin wannan mu’amala ya sanar da ni cewa a kwamitin da yake aiki a cikinsa a Babban Taro, ana ɗaukarsa a matsayin ƙwararre kan littafin Daniyel, kuma wani abokin aikinsa kuma ana ɗaukarsa a matsayin ƙwararren mazaunin kan littafin Ru’ya ta Yohanna. A cikin mu’amalarmu bai so ya magance batutuwa a littafin Ru’ya ta Yohanna ba, sai dai ya miƙa su ga abokin aikinsa. Yana son ya takaita tattaunawar ga littafin Daniyel kaɗai.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

’Yar’uwa White ta bayyana a sarari cewa Daniyel da Ru’ya ta Yohanna littafi guda ne. A wannan matsayi suna wakiltar Littafi Mai Tsarki, wanda littafi guda ne da aka ƙunsa cikin littattafai biyu, tsoho da sabo. ’Yar’uwa White kuma ta yi bayani game da cocin Yahudawa, wadda take ɗaukar tsohon littafi kaɗai a matsayin wannan littafi guda; haka kuma ta yi tsokaci a kan waɗanda suke wofintar da tsohon littafi domin su kawai suke fahimta, ko kuma kawai suke son fahimtar, sabon littafi. Shaidarta da aka yi mata wahayi ita ce: idan ka karɓi sabon kaɗai, to, ka ƙi tsohon; haka kuma akasin haka. Masanin tauhidi ya yi da’awar cewa shi ƙwararre ne a kan Daniyel, amma ba a kan Ru’ya ta Yohanna ba, wannan maimaita ra’ayin Yahudawa ne na karɓar Tsohon Alkawari kaɗai, kuma mun san inda wannan ƙuntataccen ra’ayi ya kai Yahudawa. Ɗaukar kowane ɓangare a wannan batu; karɓar tsoho ba tare da sabo ba, ko kuma karɓar sabo amma ba tare da tsoho ba, ƙin dukan shaidar ne.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Mai-Ceto ya tambayi almajiransa ko sun fahimci waɗannan abubuwa. Suka amsa, ‘I, Ubangiji.’ Sai ya ce musu, ‘Saboda haka kowane marubuci wanda aka koyar domin mulkin Sama yana kama da wani mutum mai gida, wanda yake fitar da abubuwa sababbi da tsofaffi daga taskarsa.’ A cikin wannan misali, Yesu ya gabatar wa almajiransa da alhakin waɗanda aikinsu ne su ba duniya hasken da suka karɓa daga gare shi. Tsohon Alkawari shi kaɗai ne dukan Nassi da yake wanzuwa a wancan lokaci; amma ba a rubuta shi domin mutanen zamanin dā kaɗai ba; an rubuta shi domin dukan zamanai da dukan mutane. Yesu yana so malamai na koyarwarsa su binciki Tsohon Alkawari da ƙwazo domin samun wannan haske wanda yake tabbatar da ainihinsa a matsayin Almasihu wanda aka annabta a cikin annabci, kuma yake bayyana yanayin aikinsa zuwa ga duniya. Tsohon Alkawari da Sabon Alkawari ba sa rabuwa, gama duka biyun koyarwar Almasihu ne. Koyarwar Yahudawa, waɗanda suke karɓar Tsohon Alkawari kaɗai, ba ta kai ga ceto ba, domin suna ƙin Mai-Ceto wanda rayuwarsa da hidimarsa cikar shari’a da annabce-annabce ne. Kuma koyarwar waɗanda suke watsar da Tsohon Alkawari ba ta kai ga ceto ba, domin tana ƙin abin da yake shaidar kai tsaye game da Almasihu. Masu shakka sukan fara ne da raina Tsohon Alkawari, kuma sai ya rage musu ɗan mataki guda kawai su ƙaryata ingancin Sabon Alkawari, ta haka kuwa a ƙarshe ana ƙin su duka.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Yahudawa ba su da tasiri sosai a kan duniyar Kirista wajen nuna musu muhimmancin dokoki, har da doka mai ɗaurewa ta Asabaci, domin sa’ad da suke fito da tsofaffin taskokin gaskiya, sukan jefar da sababbin taskoki da ke cikin koyarwar Yesu ta kai tsaye. A gefe guda kuma, dalili mafi ƙarfi da ya sa Kiristoci suka kasa yin tasiri a kan Yahudawa su karɓi koyarwar Almasihu a matsayin harshen hikimar Allah, shi ne cewa, sa’ad da suke fito da taskokin kalmominsa, sukan raina wadatar Tsohon Alkawari, waɗanda su ne koyarwar farko ta Ɗan Allah, ta hannun Musa. Suna ƙin dokar da aka shelanta daga Sinai, da kuma Asabacin umarni na huɗu, wanda aka kafa a gonar Adnin. Amma mai hidimar bishara, wanda yake bin koyarwar Almasihu, zai sami cikakkiyar sani game da Tsohon Alkawari da Sabon Alkawari duka, domin ya gabatar da su ga mutane cikin haskensu na gaskiya a matsayin cikakken abu guda wanda ba ya rabuwa—ɗaya yana dogara ga ɗayan kuma yana haskaka shi. Ta haka, kamar yadda Yesu ya koyar da almajiransa, za su fito da ‘sabbin abubuwa da tsofaffi’ daga taskarsu.” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Shawarar da ta gabata tana da wani ƙarin amfani ga Adventistocin Laodiceya. Yin ikirarin cewa ana gaskata Littafi Mai Tsarki gaba ɗayansa, wato duka Tsohon Alkawari da Sabon Alkawari, amma a ƙi Ruhun Annabci, rami ɗaya ne dai-dai da karɓar shaida ɗaya kacal. Ana buƙatar shaidu biyu domin tabbatar da gaskiya, saboda haka ba zai yiwu a kafa gaskiya da shaida ɗaya ba, kuma idan wani ya yi yunƙurin yin haka, to yana ƙin shaidun biyu ne; yana gina bangaskiyarsa a kan abin da ake kira “rabin-gaskiya.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Yanzu zan sake maimaita wata tambaya da take cikin ɗaya daga cikin maƙalolin farko da suka riƙa fitowa tun daga Yuli, 2023. Tambayar ita ce, “Wane sabon haske ne ya fito daga Adventism tun daga 1863?” Amsar kuwa a sauƙaƙe ita ce, “Babu ko ɗaya.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Littattafan Daniyel da Ru’ya ta Yohanna ɗaya ne. Ɗaya annabci ne, ɗayan kuma wahayi ne; ɗaya littafi ne da aka hatimce, ɗayan kuma littafi ne da aka buɗe. Yohanna ya ji asirai waɗanda tsawa-ta-bakwai suka furta, amma an umarce shi kada ya rubuta su.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Saboda haka, Alpha da Omega yana bayyana cewa Daniyel shi ne na fari, Ru’ya ta Yohanna kuma ta ƙarshe. Daniyel yana wakiltar farkon Adventism, Ru’ya ta Yohanna kuma tana wakiltar ƙarshensa.

“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.

“Wahayi littafi ne a hatimce, amma kuma littafi ne a buɗe. Yana rubuta al’amura masu banmamaki da za su faru a kwanakin ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba ta sihirtacciyar magana ba ce ko marar fahimta. A cikinsa an sake ɗaukar wannan layin annabci kamar yadda yake a cikin Daniyel. Wasu annabce-annabce Allah ya maimaita su, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

A farkon Adventism, a cikin ainihin ayoyin da suke ginshiƙi na tsakiya na Adventism, ayoyin da aka warware hatiminsu a 1798; Yesu ya bayyana kansa a matsayin “Palmoni,” Mai Ƙidaya Mai Banmamaki. A ƙarshen Adventism, Yesu yana bayyana kansa a matsayin “Alpha da Omega,” masani mai banmamaki na harshe—Maganar Allah. Saboda wannan dalili, farkon Adventism da saƙon mala’ika na fari sun “rataya a kan lokaci.” A ƙarshen Adventism, saƙon mala’ika na uku zai rataya a kan Maganarsa.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Farkon da ƙarshen Adventism suna faruwa ne a cikin tarihin mulki na shida na annabcin Littafi Mai Tsarki; saboda haka suna faruwa ne a cikin farkon da ƙarshen Amurka. Tarihin annabci na Amurka shi ne tarihin ƙahoni biyu na Republicanism da Protestantism. A ƙarshen wannan tarihin, waɗannan ƙahoni biyu za su canja daga ɗan rago zuwa maciji. Republicanism zai canja zuwa dimokiraɗiyya, Protestantism kuma zai canja zuwa ridda ta Protestantism. Sa’ad da ƙoƙon lokacin jarrabawar alherin Amurka ya fara kusantowa ga cikar ƙarshe, kamar yadda ke faruwa a yanzu, ƙahonin biyu na gurɓataccen Republicanism da gurɓataccen Protestantism za su kafa surar dabbar, ta haka kuma su haɗa coci da jiha su zama ƙaho ɗaya mai magana kamar maciji. Amma Allah ba zai kasance ba tare da shaida ba, domin a cikin aikin kawo tarihin Amurka zuwa ƙarshe, zai tayar da sahihin ƙahon Protestantism domin ya yi hamayya da surar dabbar a Amurka, sa’an nan kuma da surar dabbar da ke fuskantar dukan duniya. Tayar da ƙahon Protestant a ƙarshen Amurka za a cika ta ne a cikin irin wannan tsarin tarihi ɗaya kamar yadda aka tayar da ƙahon Protestant a farkon Amurka. Za a ƙetare wani mutanen alkawari na dā, sabon mutane kuma za su zama sababbin mutanen alkawari. Babu wani sabon abu a ƙarƙashin rana.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Sa’ad da muka yi amfani da annabce-annabcen lokaci kamar yadda aka fahimce su kuma aka gabatar da su a tarihin Millerite domin tantance Alfa da Omega, sai mu ga cewa ɗaya ne suke. Kowane annabcin lokaci yana farawa da wani tarihi a lokacin da ake shelanta annabcin, kuma wannan tarihin kullum yana zama alama ta tarihin lokacin da annabcin yake cika.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Tarihin annabcin shekaru dubu biyu da ɗari uku ya fara ne da umarni na uku a shekara ta 457 kafin haihuwar Almasihu, ya kuma ƙare da saƙon mala’ika na uku a ranar 22 ga Oktoba, 1844. Kafin zuwan umarni na uku, amma a kan hanyar zuwa gare shi, an kammala aikin gina Haikali da Urushalima. Haka nan kuma, a irin wannan hanya, a cikin tarihin da ya kai ga zuwan mala’ika na uku, an kafa ainihin gaskiyoyi na tushen haikalin Millerite.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

A shekara ta 1798, annabcin shekaru dubu biyu da ɗari biyar da ashirin, wanda ya fara a 723 K.H. da watsewar kabilu goma na arewa, ya cika. Wannan annabci ya bayyana lokaci biyu na shekaru dubu ɗaya da ɗari biyu da sittin, yana nuna taka ƙasa da aka yi wa haikali na zahiri da Urushalima ta zahiri ta hannun Romawa arna na zahiri, wanda kuma aka bi da shekaru dubu ɗaya da ɗari biyu da sittin na Roma ta paparoma tana taka birni da haikali na ruhaniya. Annabcin ya fara da hallakar mulkin arewa da watsewar jama’ar mulkin. Tsakiyar annabcin a shekara ta 538 tana nuna ƙarshen taka ƙasa da aka yi wa mutanen Allah ta hannun Roma arna, mulki na huɗu na annabcin Littafi Mai Tsarki, kuma tana haifar da watsewar ikilisiyar Allah zuwa cikin jejin Zamanan Duhu. Ƙarshen wannan annabcin lokaci a shekara ta 1798 yana nuna ƙarshen mulki na biyar na annabcin Littafi Mai Tsarki. Watsewar kabilu goma na arewa, da kuma ta ikilisiyar Kirista da ta gudu zuwa cikin jeji, tana wakiltar tattara waɗanda aka ƙaddara su zama ƙahon Furotesta. Sau da yawa ana wakiltar alamomin hanya ta wurin kishiyoyi, kuma watsewa na iya wakiltar tattarawa, kamar yadda Iliya yake wakiltar Yahaya Mai Baftisma. A cikin wannan karo na annabci kuma, Iliya bai mutu ba, amma Yahaya Mai Baftisma ya mutu.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

A shekara ta 677 kafin haihuwar Almasihu, an watse ƙabilar Yahuda ta kudu, (wadda kuma aka bayyana a cikin Nassosi a matsayin ƙasa mai ɗaukaka) har na tsawon shekaru dubu biyu da ɗari biyar da ashirin, wanda ya ƙare a ranar 22 ga Oktoba, 1844. Wannan annabcin yana nuna tattakewar mutanen Allah, waɗanda Daniyel ya bayyana a matsayin “runduna” a cikin Daniyel 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayi game da hadayar kullum, da laifin tawaye na hallaka, da ba da Wuri Mai Tsarki da rundunar jama’a domin a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki. Daniyel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Annabcin shekaru dubu biyu da ɗari uku, wadda ta ƙare a lokaci ɗaya da annabcin shekaru dubu biyu da ɗari biyar da ashirin wanda ya fara a shekara ta 677 K.H., tana bayyana tattakewar Wuri Mai Tsarki kamar yadda aka bayyana a cikin Daniyel 8:13, 14. Annabcin warwatsuwar Yahuda a shekara ta 677 K.H. ya biyo bayan hare-hare uku daga Nebukadnezzar, kuma wannan annabcin ya ƙare da isowar saƙo na uku a ranar 22 ga Oktoba, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Annabce-annabcen shekaru dubu biyu da ɗari biyar da ashirin, waɗanda suka ƙare bi da bi a 1798 da 1844, suna nuna shekaru arba’in da shida na gina harsashin haikalin Millerite. Musa ya yi kwana arba’in da shida yana karɓar umarni game da ginin haikali, gyaran haikalin Hirudus a zamanin Almasihu ya ɗauki shekaru arba’in da shida, wanda ya ƙare a shekarar baftismar Almasihu. Daga baftismar nan ya tafi jeji kwana arba’in, kuma sa’ad da ya komo, ya tsarkake haikalin a karo na farko, sai Yahudawan masu gardama suka so su san da wane iko ya aikata irin wannan abu.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Idin Ƙetarewa ta Yahudawa kuma ta kusa, sai Yesu ya haura zuwa Urushalima. Kuma ya sami a cikin haikali waɗanda suke sayar da shanu da tumaki da kurciyoyi, da masu canjin kuɗi suna zaune. Da ya yi bulala da ƙananan igiyoyi, sai ya kore su duka daga haikali, da tumakin, da shanun; ya zubar da kuɗin masu canjin kuɗin, ya kuma kifar da tebura. Sai ya ce wa waɗanda suke sayar da kurciyoyi, Ku ɗauke waɗannan abubuwa daga nan; kada ku mai da gidan Ubana gidan ciniki. Almajiransa kuwa suka tuna cewa a rubuce yake, Kishin gidanka ya cinye ni. Sai Yahudawa suka amsa suka ce masa, Wace alama kake nuna mana, da yake kana yin waɗannan abubuwa? Yesu ya amsa ya ce musu, Ku rushe wannan haikali, cikin kwana uku kuwa zan tashe shi. Sai Yahudawa suka ce, Shekara arba’in da shida aka yi ana gina wannan haikali, kai kuma za ka tashe shi cikin kwana uku? Amma yana magana ne game da haikalin jikinsa. Saboda haka, da aka tashe shi daga matattu, almajiransa suka tuna cewa ya faɗi wannan gare su; sai suka gaskata nassi, da kuma maganar da Yesu ya faɗa. Yohanna 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Haikalin Milleriyawa an gina shi cikin shekaru arba’in da shida tun daga 1798 a ƙarshen annabcin shekaru dubu biyu da ɗari biyar da ashirin na farko, kuma ya ƙare bayan shekaru arba’in da shida daga baya a cikar annabcin shekaru dubu biyu da ɗari biyar da ashirin na biyu a 1844. Waɗannan shekaru arba’in da shida sun fara da zuwan mala’ika na fari, kuma suka ƙare da zuwan mala’ika na uku, gama Almasihu ya ce za a tayar da haikalinsa cikin kwanaki uku. Idan ba ka yarda ka ga waɗannan hujjoji ba, to, saboda manyan matsaloli biyu ne na asali, ban da matsalolin da wataƙila suke kasancewa a cikin zuciya marar niyya kuma marar tuba. Matsala ta farko ita ce, ba ka yarda ka kusanci Kalmar annabci daga mahangar cewa tarihi yana maimaita kansa ba. Kai ba mabiyin fassarar tarihi ba ne. Sauran matsalar kuma ita ce gazawa wajen aiwatar da kalmomi na alama waɗanda aka rubuta a cikin Kalmar Allah ta wurin Kalmar Allah. Farkon duk waɗannan annabce-annabcen suna bayyana ƙarshen, kuma koyaushe suna bayyana fiye da tarihin da kawai yake maimaita kansa.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Littafi Mai Tsarki ya ce mu haikali ne ga Ruhu Mai Tsarki, kuma haikalin jiki an gina shi ne da kromosom guda arba’in da shida. Masanan kimiyya da suke nazarin waɗannan kromosom guda arba’in da shida suna sanar da mu cewa kromosom ashirin da uku na namiji da kuma kromosom ashirin da uku na mace a nannade suke kewaye da wani sunadari mai siffar gicciye.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

A cikin Daniyel goma sha biyu akwai annabce-annabcen lokaci guda uku masu haɗin kai; na farkonsu yana nuni da warwatsuwar ikon tsarkakan mutane, wanda yake wakiltar “lokuta bakwai” na Lawiyawa ashirin da shida. Warwatsuwar ikon tsarkakan mutanen, wadda ta cika a kansu, ta kasance shekaru dubu biyu da ɗari biyar da ashirin, duk da haka a cikin Daniyel goma sha biyu ana nuni ne kawai ga rabin ƙarshen wannan zamani. Yana nuna Daniyel kamar bai fahimci abin da ake nufi da wannan shelar ba.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Sai na ji mutumin nan mai sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuwa rantse da mai rai har abada cewa zai kasance na wani zamani, da waɗansu zamanai, da rabi; kuma sa’ad da ya gama tarwatsa ikon tsarkakan mutane, duk waɗannan abubuwa za su cika. Na ji, amma ban fahimta ba; sai na ce, Ya Ubangijina, mene ne ƙarshen waɗannan abubuwa? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniyel sura ta goma sha biyu tana bayyana saƙon da aka buɗe hatiminsa a lokacin ƙarshe, wanda shi ne 1798. A cikin wannan nassi, Daniyel yana wakiltar William Miller, babban alamar masu hikima a wannan tarihin. An fara jagorantar Miller zuwa annabcin shekaru dubu biyu da ɗari biyar da ashirin na Littafin Firistoci sura ta ashirin da shida, kuma a ayoyi na bakwai da takwas yana wakiltar masu hikimar da dole su daidaita gaskiyar cewa watsewar shekaru dubu biyu da ɗari biyar da ashirin tabbatacciyar ganewa ce da warwatsawar mutanensa da Allah Ya yi.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Kuma idan har yanzu, duk da wannan duka, ba za ku saurare ni ba, to, zan hukunta ku har sau bakwai fiye da haka saboda zunubanku. Kuma zan karya girmankai na ƙarfinku; zan mai da samanku kamar ƙarfe, ƙasarku kuma kamar tagulla. Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Girman kai” na Isra’ila ta dā shi ne sa’ad da aka bar su su ƙi Allah a matsayin Sarkinsu su kuma zaɓi sarkin mutum. Girman kansu, wanda yake gabatar da fāɗuwa (Karin Magana 16:18), shi ne marmarinsu su zama kamar dukan masarautun masu bautar gumaka da suke kewaye da su. Cire da fari masarautar arewa, sannan kuma masarautar kudu, shi ne tarwatsa ikon (sarki) a 723 K.H. da 677 K.H. bi da bi.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller ya wakilci masu hikima waɗanda suka fahimci ƙaruwa ta ilimi wadda aka buɗe hatiminta a ayoyin da suka gabata na Daniyel goma sha biyu, kuma a ayoyi bakwai da takwas an wakilta shi a matsayin wanda bai fahimci dangantakar shekaru dubu ɗaya da ɗari biyu da sittin da shekaru dubu biyu da ɗari biyar da ashirin na warwatsuwar mutanen Allah ba. Daniyel yana wakiltar mutanen Allah a ƙarshen Adventism, haka kuma Miller a farkon Adventism. A ƙarshen Adventism, irin wannan matsala ce take nan, domin sa’ad da Adventism ta kawar da fahimtar Miller game da “sau bakwai”, an tilasta musu su gane shekaru dubu ɗaya da ɗari biyu da sittin kawai a matsayin Zamanai Masu Duhu. Masu hikima a ƙarshen suna da irin wannan matsala da za su warware kamar yadda Daniyel da Miller suka misalta. Me ya sa aka yi amfani da kalmomin Lawiyawa ashirin da shida domin a misalta sau uku da rabi maimakon sau bakwai?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end 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.

Miller bai taɓa warware wannan ruɗani gaba ɗaya ba, amma a shekara ta 1856 an gabatar da sabon “haske na annabci” na ƙarshe a cikin jerin maƙaloli shida waɗanda ba a taɓa kammala su ba, inda aka bayyana lokuta bakwai a matsayin masu wakiltar shekaru uku da rabi na Roma arna tana tattake Isra’ila ta zahiri ta Allah, sannan shekaru uku da rabi na Roma ta papanci tana tattake Isra’ila ta ruhaniya. Shekaru bakwai bayan haka Adventism ya ƙi dukan hasken lokuta bakwai gaba ɗaya, yana shirya wannan ruɗani domin masu hikima a lokacin ƙarshe a shekara ta 1989, sa’ad da, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya, aya ta arba’in, ƙasashen da ke wakiltar tsohuwar Tarayyar Soviet suka kasance an share su ta wurin papanci da Amurka.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

An ƙi hasken farko da aka ba Miller a shekara ta 1863, kuma haske na ƙarshe a kan wannan batu Hiram Edson ne ya bayar a cikin waɗannan labarai shida. An dakatar da waɗannan labaran, kuma shekaru bakwai (lokuta) daga baya aka ajiye ikon Isra’ila ta zamani a gefe domin a kwaikwayi majami’un bautar gumaka waɗanda a ’yan shekaru kafin wannan aka yi daidai wajen bayyana su a matsayin ’ya’yan Babila. Lokuta bakwai na Littafin Firistoci ashirin da shida, a matsayin koyarwar annabci, suka zama dutsen tuntuɓe, kuma aka maimaita girman kan Isra’ila ta dā kamar yadda aka wakilta a cikin burinsu na a sami Saul yana mulki a kansu a matsayin sarki. Yesu yana wakiltar ƙarshen da farkon.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Littafin Daniyel kuma yana bayyana annabcin shekaru dubu ɗaya da ɗari biyu da casa’in tare da annabcin shekaru dubu ɗaya da ɗari uku da talatin da biyar, waɗanda duka biyun suka fara ne da kawar da “na kullum” a shekara ta 508. Kawar da “na kullum” tana wakiltar kawar da juriya ta Roma ta arna ga tasowar ikon papanci a shekara ta 538. Akwai lokacin sauyi na shekaru talatin kafin a ɗora ikon papanci bisa gadon sarautar duniya a shekara ta 538, sa’an nan ragowar shekaru dubu ɗaya da ɗari biyu da sittin suka ƙare a shekara ta 1798. Shekaru talatin na sauyi daga wata masarauta zuwa ta gaba suna nuna shekarun ƙarshe na mulkin papanci waɗanda suka kai ga ɗora masarauta ta shida ta annabcin Littafi Mai Tsarki bisa gadon sarautar duniya a shekara ta 1798. Farkon annabcin shekaru dubu ɗaya da ɗari biyu da casa’in yana nuna sauyi daga wata masarauta ta annabcin Littafi Mai Tsarki zuwa masarauta ta gaba ta annabcin Littafi Mai Tsarki, kamar yadda ƙarshen wannan annabcin ma yake yi.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Annabcin shekara dubu ɗaya da ɗari uku da talatin da biyar, wanda ya fara da kawar da “hadaya ta kullum” a shekara ta 508, ya ƙare a shekara ta 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Kuma daga lokacin da za a kawar da hadaya ta kullum, a kuma kafa abin ƙyama mai kawo kufai, za a kasance kwana dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya jira, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Annabcin shekara dubu ɗaya da ɗari uku da talatin da biyar ya ƙare a shekara ta 1843, kuma Daniyel ya ce waɗanda suka “jira” sa’ad da wannan annabci zai cika za su sami albarka. ’Yar’uwa White ta faɗa haka.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“An ba da saƙon. Kuma bai kamata a yi wani jinkiri ba wajen maimaita saƙon, gama alamomin zamanin suna cika; dole ne a kammala aikin ƙarshe. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da wani saƙo bisa naɗin Allah wanda zai kumbura ya zama ƙara mai ƙarfi. Sa’an nan Daniyel zai tsaya cikin rabonsa, ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Saboda haka, farkon annabcin shekaru dubu ɗaya da ɗari uku da talatin da biyar yana nuna sauyi daga addinin bautar gumaka zuwa addinin papanci, haka kuma yana nuna sauyi daga Furotestantanci zuwa Furotestantancin Miller.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Waɗancan Adventistocin da suke ƙin ainihin gaskiyoyin tushen Adventism, suna ƙin dukan annabce-annabcen lokaci da Millerites suka gabatar, har ma da shekaru dubu biyu da ɗari uku na Daniyel 8:14. Wataƙila su musanta wannan gaskiya, amma za a iya nuna ta a bisa hankali cewa gaskiya ce; sai dai manufata a yanzu ta bambanta, saboda haka zan ajiye wannan batu a gefe a yanzu yayin da muke ƙoƙarin kawo wannan maƙala ga ƙarshe.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Watsar da “ƙasa mai ɗaukaka” ta Yahuza a shekara ta 677 K.H. yana wakiltar tattakewar “rundunar” da aka ambata a Daniyel 8:13, 14, kuma yana nuni ga kafuwar ƙasa mai ɗaukaka ta zamani, wato, Amurka. Shekaru dubu biyu da ɗari uku na waɗannan ayoyin guda suka fara a shekara ta 457 K.H., kuma suna wakiltar tattakewar “Haikali.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Sa'an nan na ji wani tsarkake yana magana, sai wani tsarkake ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wannan wahayi zai kasance game da hadaya ta kullum, da laifin tawaye mai kawo kufai, har a ba da Wuri Mai Tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa'an nan kuma za a tsarkake Wuri Mai Tsarki. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Shekara ta 677 K.H. da 457 K.H. kwanakki ne da alaƙarsu ta shafi mutanen Allah da haikalin Allah. Allah ya sāke haɗa rundunar da haikalin tare a lokaci guda a ranar 22 ga Oktoba, 1844. Shekaru ɗari biyu da ashirin da ke tsakanin 677 K.H. da 457 K.H. suna alamta wani zamani ne wanda Allah yake kafa alamar hanya mai wakiltar ƙaruwa cikin haske. A ranar 22 ga Oktoba, 1844 hasken mala’ika na uku ya iso, hasken haikalin ya fara haskakawa, kuma wata runduna tana nan domin shelar wannan haske.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

A cikin jerin annabci da ke bayyana yaƙi mai fuska uku wanda Shaiɗan da Almasihu suka shiga, an fitar da Littafi Mai Tsarki na King James na shekara ta 1611. Daidai bayan shekaru ɗari biyu da ashirin, a shekara ta 1831, William Miller ya wallafa saƙonsa a karo na farko:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Na tsawon shekaru tara William Miller ya tabbata cewa ya kamata ya isar da saƙonsa ga ikkilisiyoyi; amma ya jira, yana fata cewa wani mai iko da aka amince da shi zai yi shelar bisharar farin ciki ta Mai Ceto da zai zo nan ba da daɗewa ba. A cikin wannan jira kuma, ya dai tabbatar da gaskiyar saƙon; suna da suna cewa suna raye, amma suna cikin mutuwa da sauri. A shekara ta 1831 Miller ya gabatar da jawabinsa na farko a kan annabce-annabce.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Allah Ya kiyaye tsarkaka kuma sahihan matanan asali da aka yi amfani da su wajen samar da Littafi Mai Tsarki. Sa’an nan kuma Ya samar da Littafinsa Mai Tsarki a shekara ta 1611. Sa’an nan kuma Ya tashe wani manzo wanda zai yi amfani da ƙa’idojin da suke cikin Littafi Mai Tsarki, waɗanda aka gano, aka samo, kuma aka kafa a cikinsa, domin samar da saƙon mala’ika na fari. A shekara ta 1831, an tsara saƙon Miller a sarari kamar yadda aka tsara saƙon cikin tarihin Almasihu ta bakin Yahaya Mai Baftisma, kamar yadda kuma aka tsara saƙon a cikin kowane motsi na gyara. Saƙon Miller, wato saƙon mala’ika na fari mai shelanta buɗewar shari’a, ana tabbatar da shi kai tsaye ta wajen amfani da lokacin annabci na shekaru ɗari biyu da ashirin. Shi ne saƙon gargaɗi a farkon mulki na shida na annabcin Littafi Mai Tsarki—Amurka.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

A cikin shekara ta 1996, hidimar Future for America ta fara, kuma aka wallafa saƙon mala’ika na uku wanda aka warware hatiminsa a 1989—saƙon da yake bayyana warkewar mugun raunin papacy da kuma dokar Lahadi mai gabatowa nan ba da daɗewa ba—a cikin wata mujalla mai take, The Time of the End. An tsara saƙon a ƙarshen Adventism a tsari na hukuma kamar yadda aka tsara saƙon a farkonsa a tsari na hukuma. A farkon al’amarin, an rataya saƙon a kan lokaci, kuma ya wakilci wani ƙarin bunƙasa na gaskiyoyin da suke ƙunshe a cikin Maganar Allah. A cikin 1996, shekaru ɗari biyu da ashirin bayan haihuwar Ƙasar Amurka a 1776, an tsara saƙon a ƙarshen Adventism a tsari na hukuma, kuma ya wakilci wani ƙarin bunƙasa na saƙonnin mala’iku uku.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Yayin da muke magana a kan tarihin da ya yi daidai na ƙahon Jamhuriya da ƙahon Furotesta a cikin tarihin mulki na shida na annabcin Littafi Mai Tsarki, dole ne a fahimci ko wanene ƙahon Furotesta, kuma ko wanene ba shi ba.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ka yi ƙoƙari ka nuna kanka abin amincewa ga Allah, ma’aikaci wanda ba ya bukatar jin kunya, yana raba maganar gaskiya daidai. Amma ka guji maganganu marasa tsarki da marasa anfani: gama za su ƙara kaiwa ga rashin bin Allah mafi yawa. 2 Timoti 2:15, 16.