The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Abin ƙyama mai kawo hallaka da annabi Daniyel ya yi magana a kansa alama ce ga Kiristoci a zamanai uku dabam-dabam su gudu. Kiristocin da suke Urushalima sun gudu sa’ad da suka ga tutocin rundunonin Romawa sun kewaye Urushalima a shekara ta 66 A.D. Kiristocin ƙarshen ƙarni na biyar da farkon ƙarni na shida sun gudu zuwa jeji sa’ad da suka ga mutumin zunubi a cikin haikalin Allah yana shelanta cewa shi Allah ne. A shekara ta 1888 an gabatar da jerin dokokin Lahadi a Majalisar Dokokin Tarayyar Amurka ta hannun Sanata Blair. Waɗannan ƙudirin doka an kira su dokokin Blair, kuma sun kasance wani yunƙuri na ayyana Lahadi a matsayin Ranar Ibada ta Ƙasa. Bautar Lahadi ita ce alamar dabba, alamar ikon papanci, kuma Kundin Tsarin Mulkin Tarayyar Amurka yana adawa kai tsaye da tilasta addinin ƙasa a matsayin gwaji ga ’yan ƙasar Tarayyar Amurka.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Wannan ne ainihin abin da aka bari a waje a cikin gurɓatacciyar fahimtar da ake dangantawa da gane Amurka a matsayin Roma ta zamani. Aiwatarwa sau uku ta annabci tana da takamaiman ƙa’idoji da ke sarrafa yadda ake aiwatar da ita. Waɗannan ƙa’idojin suna nuna cewa dole ne a haɗa siffofin annabci na cika ta farko da siffofin annabci na cika ta biyu domin a kafa siffofin annabci na cika ta uku.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Gargadin guduwa, gargadi ne na guduwa daga tsanantawa mai zuwa. A zamanin Almasihu, tsanantawar ita ce hallakar Urushalima da haikali a shekara ta 70. Alamar gargadi ta wannan tsanantawa mai gabatowa an bayar da ita a shekara ta 66 A.D. Gargadin guduwa a ƙarshen ƙarni na biyar da farkon ƙarni na shida, Bulus ya bayyana shi a matsayin gane komawar baya ta Pergamos na annabci, wadda ta wakilci Roma arna. Dole ne a fara samun komawar baya, domin a bayyana mutumin zunubi wanda zai shelanta kansa a matsayin Allah. A tarihin da ya gabaci 538, an kawar da Roma arna wadda ta kasance tana hana, ko kuwa kamar yadda Bulus ya faɗa, “withholdeth”, kuma yayin da Pergamos ta kauce, alamar guduwa ta iso, ta kuma umurci masu aminci su rabu da tarayyar ikilisiyoyin papanci. Sa’an nan kuma a shekara ta 538, a Majalisar Orleans, ikon papanci ya zartar da dokar Lahadi, kuma shekaru dubu ɗari biyu da sittin na tsanantawar papanci suka fara.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
Shaidun farko biyu suna bayyana a sarari cewa cikar ta uku ta gargaɗin gudun da Almasihu ya bayar ta riga ainihin tsanantawar. Hallakar Urushalima ta auku daidai bayan shekaru uku da rabi tun da kewayar Cestius ta fara a shekara ta 66 A.D., ta haka tana bai wa Kiristoci damar gudu tun kafin munanan abubuwan kewaya ta biyu wadda Titus ya tayar kuma ta ƙare da hallakar haikali da birnin. Kafin shekarar 538, Kiristoci sun rabu da cocin Roma ta papanci, kuma a annabce suka gudu zuwa jeji, wanda yake wakiltar hallakar Urushalima ta ruhaniya.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Amma bar harabar da take a wajen haikalin, kada ka auna ta; gama an ba ta ga Al’ummai: su kuwa za su tattake birni mai tsarki har wata arba’in da biyu. Kuma zan ba shaiduna biyu iko, su kuma za su yi annabci na kwana dubu ɗaya da ɗari biyu da sittin, suna saye da tufafin makoki. Ru’ya ta Yohanna 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
A cikin duka misalan gargaɗin gudu, gargaɗin yana gabatar da tsanantawa, kuma tsanantawar Roma ce ke wakilta, ko ta arna ko ta papacy, tana taka Urushalima a ƙarƙashinta, ko ta zahiri ko ta ruhaniya. Gargaɗin gudu ga Adventist na Rana ta Bakwai shi ne dokar Blair a shekara ta 1888. A cikar farko cikin tarihin Roma ta arna, Kiristoci za su gudu daga Urushalima, kuma a cikar Roma ta papacy, Kiristoci suka gudu zuwa jeji. Ga Adventism, gargaɗin shi ne a gudu zuwa ƙauye.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Ba wannan ne lokacin da mutanen Allah za su ɗaure zukatansu ga duniya ko su tara taskarsu a cikinta ba. Lokacin kuwa ba ya da nisa, sa’ad da, kamar almajirai na farko, za a tilasta mana mu nemi mafaka a wurare kufai da keɓantattu. Kamar yadda kewaye Urushalima da rundunonin Roma ya zama alamar gudu ga Kiristocin Yahudiya, haka ɗaukar iko da ƙasarmu za ta yi a cikin dokar da ke tilasta kiyaye Asabar ta papanci zai zama gargaɗi a gare mu. A sa’an nan ne zai zama lokaci mu bar manyan birane, a shirye-shiryen barin ƙananan birane domin gidajen keɓe a wurare ɓoyayyu a cikin duwatsu.” Testimonies, juzu’i na 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
“Karɓar iko da al’ummarmu za ta yi a cikin dokar da ke tilasta Asabar ta paparoma zai zama gargadi a gare mu,” ya cika sa’ad da abin ƙyama na hallaka, daidai da kalmomin Markus, yana “tsaye inda bai kamata ya tsaya ba.” A shekara ta 1888, Majalisar Dokokin Ƙasar Amurka tana nazarin wata doka da take cikin saɓani kai tsaye da wani muhimmin ginshiƙi na Kundin Tsarin Mulki, kuma a wannan lokaci ne ya kamata Adventists na Rana ta Bakwai su bar birane su koma ƙauyuka.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Ba ko Kirista guda da ya hallaka a cikin halakar Urushalima ba. Almasihu ya riga ya yi wa almajiransa gargaɗi, kuma dukan waɗanda suka gaskata maganarsa suka yi ta sa ido ga alamar da aka yi alkawari da ita.... Ba tare da ɓata lokaci ba suka gudu zuwa wurin aminci—birnin Pella, a ƙasar Perea, a ƙetaren Urdun.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Halayen annabci na na farkon alamun gargaɗi na gudu, suna wakiltar cikawa ta uku kuma ta ƙarshe. Wani lokaci waɗannan halayen annabci sukan haifar da cikawa biyu a cikin cikawa ta uku. Misalin wannan shi ne Iliya uku. Jeren Iliya a cikin fuskantarsa da Jezebel, Ahab, da annabawan Ba’al, tare da halayen Yahaya Mai Baftisma, Iliya na biyu, a cikin fuskantarsa da Herodiya, Hirudus, da Salome, suna tabbatar da cewa a kwanakin ƙarshe, gama cikawa ta uku kuma ta ƙarshe ta amfani sau uku kullum tana cikin kwanakin ƙarshe, Iliya da Yahaya suna wakiltar rukuni biyu na mutanen Allah. Rukuni ɗaya, wanda Iliya yake wakilta, ba sa mutuwa; ɗaya kuma, wanda Yahaya yake wakilta, suna mutuwa. Ana kuma wakiltar waɗannan rukuni biyu a Ru’ya ta Yohanna sura ta bakwai a matsayin dubu ɗari da arba’in da huɗu, waɗanda ba sa mutuwa, da kuma babban taro wanda yake mutuwa.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
A cikin Babilon uku, akwai wani sashe mai kama da juna na saƙon annabci, wato Babilon ta farko Nimrod ne yake wakilta, amma Babilon ta biyu sarakinta na farko da na ƙarshe ne suke wakilta, wato Nebukadnezzar da Belshazzar. Nebukadnezzar yana wakiltar waɗanda suke cikin Babilon da za a ceci, Belshazzar kuwa, waɗanda suke cikin Babilon da za su hallaka.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
A cikin kwanaki na ƙarshe akwai dokokin Lahadi guda biyu waɗanda suke batun annabcin Littafi Mai Tsarki. Na farko shi ne dokar Lahadi mai zuwa nan ba da daɗewa ba a cikin Amurka, ta biyu kuma ita ce dokar Lahadi da za a tilasta wa dukan duniya. Waɗannan dokokin Lahadi guda biyu an misalta su ta wurin dokar Lahadi ta Roma arna, sa’ad da a cikin shekara ta 321, Constantine ya aiwatar da dokar Lahadi ta farko, sannan dokar Lahadi ta Roma ta Fafaroma a shekara ta 538 ta biyo baya. Roma arna na ɗaya daga cikin nau’o’in annabci da yawa da suke nuni tun da wuri ga Amurka, kuma dokar Lahadi ta 321 tana misalta dokar Lahadi mai zuwa nan ba da daɗewa ba a cikin Amurka. Dokar Lahadi ta Fafaroma ta 538 tana misalta dokar Lahadi da za a aiwatar a kan dukan duniya. Ra’ayin da ya karkace wanda ke cewa Amurka an misalta ta da ’yan fashi a cikin Daniyel goma sha ɗaya yana ƙoƙarin amfani da dokar Lahadi mai zuwa nan ba da daɗewa ba a cikin Amurka a matsayin hujja domin iƙirarin cewa dokar Lahadi a cikin Amurka tana tabbatar da cewa Amurka ita ce Roma ta zamani, kuma yana watsi da gaskiyar cewa akwai wata dokar Lahadi dabam da ƙawancen nan mai sassa uku na macijin, dabbar, da annabin ƙarya zai tilasta wa kowace al’umma ta duniya.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Idan dokar Lahadi a cikin Amurka ta nuna cewa Amurka ita ce Roma ta Zamani, to mece ce dokar Lahadi ta duniya baki ɗaya take nunawa? Romomi uku suna nuna cewa Roma ta Zamani, wadda take mai ninki uku, za ta aiwatar da dokokin Lahadi guda biyu masu bambanci. Ta farko tana cikin Amurka kuma dokar Lahadi ta Konstantin a shekara ta 321 ta kasance misalinta, ta biyun kuma ta shafi dukan duniya, kamar yadda dokar Lahadi ta papanci ta shekara ta 538 ta nuna a matsayin misali. Yin amfani da dokar Lahadi a cikin Amurka a cikin mahallin amfani sau uku na annabci domin a yi iƙirarin cewa dokar Lahadi tana tabbatar da ko wane ne Roma ta Zamani, tamkar yin watsi ne da siffofin annabci da Roma ta arna da Roma ta papanci suka kafa. A kwanaki na ƙarshe akwai dokokin Lahadi guda biyu masu bambanci, kuma babu ɗayansu da yake hujjar tabbatar da cewa Amurka ce ’yan fashin mutanen. Sa’ad da ake karkatar da shaidar Roma ta arna da ta papanci domin a kafa wata fassara ta kashin kai, kamar yadda ake yi a yanzu, wannan yana nuna cewa waɗanda suke neman tsayawa kan fassararsu ta kashin kai ba su fahimci misali da cikawarsa ba.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Roma ta arna alama ce ta Amurka, kuma Roma ta papacy tana wakiltar Roma ta zamani. Tare da wannan kuskuren amfani da ninki uku na amfani da annabci, da kuma iƙirarin cewa abin da ake koyarwa an kafa shi ne a cikin ma’anar “misali da abin da yake cikarsa,” akwai kuma wani kuskuren daban na fayyace “abin ƙyama mai kawo hallaka” yadda ake gabatar da shi a cikin ma’anar ninki uku na amfani da annabci.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Daga shekara ta 66 zuwa shekara ta 70 A.D., janar-janar biyu na Roma sun kai hari ga Urushalima. Dukansu janar-janar ɗin, wato Cestius da Titus, sun fara ne da kewaye, amma ɗaya kaɗai ne ya janye daga kewayen na ɗan gajeren lokaci, abin da cikin tanadin Allah ya ba Kiristoci damar gudu. A karkashin kewayen farko na Cestius ne Kiristocin suka gane gargaɗin da ya ce su gudu. Sa’ad da Titus ya iso domin ci gaba da yaƙi da Urushalima a shekara ta 70 A.D., ya fara ne da kewaye kuma bai daina ba sai da aka hallaka Urushalima da haikalin. Gargaɗin Yesu ya ƙunshi matakai biyu. Na fari shi ne alamar gudu, sa’an nan kuma tsanantawa. A cikar wannan gargaɗi a ƙarni na biyar da na shida, Kiristoci sun rabu da lalatacciyar cocin Roma kafin shekara ta 538, sannan tsanantawar ta fara.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Bulusi ya bayyana sarai cewa dukan tarihin da aka rubuta game da Isra’ila ta dā an rubuta ne domin waɗanda suke rayuwa a kwanakin ƙarshe, kuma cewa dukan waɗannan tarihohi alamu ne na siffantawa, ko da yake kalmar Helenanci “typos,” wadda take nufin irin waɗannan alamu, an fassara ta da “ensamples” a cikin shahararriyar gabatarwarsa ta wannan gaskiya.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
To, dukan waɗannan abubuwa suka faru da su domin su zama misalai; kuma an rubuta su domin gargadinmu, mu waɗanda ƙarshen zamani ya riske mu. 1 Korintiyawa 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Tarihin da ke sura ta goma, wanda Bulus ya yi amfani da shi don shimfiɗa mahallin wannan gaskiya, ba tarihin Isra’ila ta dā ba ne tana aikata adalci.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Amma da yawa daga cikinsu Allah bai ji daɗinsu ba; gama an hallaka su a cikin jeji. To, waɗannan abubuwa sun zama misalai gare mu, domin kada mu yi marmarin mugayen abubuwa, kamar yadda su ma suka yi marmari. Kada kuma ku zama masu bautar gumaka, kamar yadda waɗansu daga cikinsu suka zama; kamar yadda yake a rubuce, Mutanen suka zauna suka ci suka sha, sa’an nan suka tashi suka yi wasa. Kada kuma mu yi zina, kamar yadda waɗansu daga cikinsu suka yi zina, har dubu ashirin da uku suka mutu a rana ɗaya. Kada kuma mu gwada Almasihu, kamar yadda waɗansu daga cikinsu ma suka gwada shi, kuma macizai suka hallaka su. 1 Korintiyawa 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Tarihi mai tsarki rubuce ne na adalci da rashin adalci duka na mutanen Allah, amma a kowane irin wannan rubutu tarihin har yanzu alama ce ga mutanen Allah da suke rayuwa a kwanaki na ƙarshe. Tarihin tawaye a Minneapolis a shekara ta 1888, rubutu ne na rashin adalci, duk da abin da masana tarihin Adventist suke iƙirari. Tawayen ya kasance mai zurfi ƙwarai, har Ellen White ta ƙuduri niyyar barin taron, kuma ta ci gaba da zama ne kaɗai domin mala’ika ya gaya mata cewa alhakinta ne ta zauna ta rubuta tawayen da ya yi daidai da tawayen Kora, Datan da Abiram a tarihin Musa. A wancan taro mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, amma aka ƙi saƙon da Ya kawo.
That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Wancan tarihin ya kasance alamar wakilci ta 11 ga Satumba, 2001, sa’ad da aka rushe manyan gine-ginen birnin New York. Wannan tarihin ya haɗa da ƙudirin dokar Lahadi na farko da Sanata Blair zai gabatar. Ƙoƙarinsa na tilasta kiyaye Lahadi a matsayin Ranar Bautar Ƙasa ya ci tura, amma ya kasance ɓangare na tsattsarkan tarihi mai zama alamar wakilci ta kwanaki na ƙarshe. Ƙudirin Sanata Blair shi ne gargaɗin guduwa daga birane. Kafin 1888, sa’ad da ’Yar’uwa White ta yi magana game da wajabcin zama a wajen birane, ta yi magana ne a yanayin abin da zai faru nan gaba. Ta nuna zuwa ga wani lokaci a nan gaba kusa da zai zo, sa’ad da mutanen Allah dole su koma ƙauye. Bayan 1888, dukan ambaton da ’Yar’uwa White ta yi game da wajabcin rayuwar ƙauye sun sanya shawarar ta cikin mahallin cewa lokacin da ya kamata a kasance a ƙauye ya riga ya zo. Ƙudirin Blair a 1888 shi ne alamar tilasta kiyaye Lahadi, kamar yadda Luka ya faɗa, a wurin da bai kamata ya kasance ba. Bai kamata a kawo tilasta kiyaye Lahadi cikin Majalisar Dokokin Tarayyar Amurka ba, domin wannan musun wani babban ginshiƙi ne na Kundin Tsarin Mulki.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
An rubuta tarihin shekara ta 1888 ne domin ya zama alamar tarihin annabci da ya fara a ranar 11 ga Satumba, 2001. Dokar Blair a shekara ta 1888 ta zama alamar Dokar Patriot ta shekara ta 2001. Ita ce gargaɗin da ya riga ainihin aiwatar da alamar dabbar. Babu wanda yake bin Almasihu da ya kamata ya kasance yana rayuwa a cikin birni bayan 11 ga Satumba, 2001. Ita ce kewaye ta annabci wadda ta umarci mutanen Allah su gudu. Kuma kamar yadda akwai dokokin Lahadi guda biyu waɗanda su ne batun abin koyi na annabcin kwanakin ƙarshe, kamar yadda dokokin Lahadi na Roma arna da ta Roma ta Paparoma suka wakilta, dukkan dokokin Lahadi biyun gargaɗin gudu ne ke riga su.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Ga waɗanda suke ikirarin su ’yan Adventist ne masu kiyaye Asabar ta bakwai, ya wajaba su gane, a annabce, Dokar Patriot a matsayin alamar da ke nuna cewa su gudu daga birane zuwa ƙauyuka kafin dokar Lahadi mai zuwa nan ba da daɗewa ba. Ita wannan dokar Lahadi ɗin ce kuma ta kasance alamar ga sauran garken Allah waɗanda har yanzu suke cikin Babila, su fito su gudu daga Babila kafin tilasta kiyaye Lahadi da za a kawo a kan kowace al’umma.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Yayin da Amirka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta lamiri da kuma tilasta wa mutane su girmama Asabar ta ƙarya, mutanen kowace ƙasa a faɗin duniya za a kai su ga bin misalinta.” Testimonies, juzu’i na 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Kamar yadda amfani sau uku na Iliya uku yake tabbatar da cewa akwai rukuni biyu na mutanen Allah a kwanaki na ƙarshe, haka kuma amfani sau uku na Roma yana bayyana cewa akwai dokokin Lahadi biyu mabambanta. Waɗanda suke so su yi iƙirarin cewa Amurka ce ‘yan fashin mutanenka, sabili da haka kuma rawar annabci ta Amurka ce take tabbatar da wahayin, suna nuni da cewa dokar Lahadi da take nan kusa da zuwa a Amurka ita ce ƙazantar hallaka da Kristi ya bayyana a matsayin gargaɗi ga mutanensa su gudu daga tsanantawar da ke zuwa. Sun kasa gane bambanci tsakanin kewaye na farko, wanda shi ne alamar gargaɗi ta gudu, da kewaye na biyu wanda yake wakiltar lokacin da ainihin aiwatar da dokar Lahadi ya fara tsanantawar kwanaki na ƙarshe. Sun kasa yin magana a kan bambancin da aka kafa bisa ga shaidu biyu cewa dole ne a sami dokokin Lahadi biyu mabambanta da za su cika annabci a kwanaki na ƙarshe. Ta yin haka suna jayayya cewa dokar Lahadi da take nan kusa da zuwa a Amurka ita ce gargaɗin da aka wakilta a matsayin ƙazantar hallaka, wadda annabi Daniyel ya faɗa a kanta, kuma haka ne, amma ba yadda suke ayyana ta ba.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Dokar Lahadi a Amurka ita ce gargaɗi ga sauran garken Allah da har yanzu yake cikin Babila su tsere daga tarayyarta. Saboda haka, gargaɗi ne game da dokar Lahadi mai zuwa wadda za a tilasta wa dukkan al’ummai.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Al’ummai na ƙasashen waje za su bi misalin Amurka. Ko da yake ita ce za ta fara jagoranci, duk da haka irin wannan rikicin zai auko wa mutanenmu a dukan sassa na duniya.” Testimonies, juzu’i na 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Da’warsu ita ce, dokar Lahadi a cikin Ƙasar Amurka tana bayyana Ƙasar Amurka a matsayin alamar da ke tabbatar da hangen annabci; amma a cikin mahallin gargaɗin gudu da Kristi ya bayar, wannan dokar Lahadi tana wakiltar gargaɗi na duniya baki ɗaya ga ma’aikatan awa ta goma sha ɗaya su gudu daga Babila.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Lokacin da Sister White ta yi magana game da gargaɗin gudu, tana magana ne game da batun dokar Lahadi wanda ya mamaye dukan duniya. Wannan motsi yana farawa ne da dokar Lahadi a cikin Amurka. Ta bayyana cewa dokar Lahadi a cikin Amurka ita ce gargaɗin tsanantawar da ke zuwa.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Ta wurin dokar da ta tilasta kafa mulkin papanci cikin karya dokar Allah, ƙasarmu za ta raba kanta gaba ɗaya da adalci. Sa’ad da Furotestanci zai miƙa hannunsa a ketare ratar domin ya kama hannun ikon Roma, sa’ad da zai miƙa a ƙetare ramin zurfi domin ya haɗa hannu da ruhaniya, sa’ad da kuma, a ƙarƙashin tasirin wannan haɗin kai sau uku, ƙasarmu za ta ƙi kowane ƙa’ida ta Kundin Tsarinta a matsayin gwamnati mai Furotestanci da ta jamhuriya, ta kuma tanadi hanyar yaɗuwar ƙarya da ruɗun papanci, sa’an nan za mu sani cewa lokacin banmamakin aikatawar Shaiɗan ya zo kuma cewa ƙarshen ya kusa.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Kamar yadda kusantar rundunonin Romawa ta kasance alama ga almajirai ta halakar Urushalima mai zuwa, haka kuma wannan ridda na iya zama alama gare mu cewa iyakar haƙurin Allah ta kai ƙarshe, cewa ma’aunin muguntar al’ummarmu ya cika, kuma mala’ikan jinƙai yana dab da tashi ya tafi, ba zai ƙara dawowa ba har abada. Sa’an nan jama’ar Allah za a jefa su cikin waɗancan al’amuran wahala da tsananin damuwa waɗanda annabawa suka bayyana a matsayin lokacin kuncin Yakubu. Kukayen masu aminci, waɗanda aka tsananta musu, suna tashi zuwa sama. Kuma kamar yadda jinin Habila ya yi kuka daga ƙasa, haka ma akwai muryoyi da suke kukan neman taimako ga Allah daga kaburburan shahidai, daga maƙabartun teku, daga kogunan duwatsu, daga kaburburan gidajen zuhudu: ‘Har yaushe, ya Ubangiji, Mai Tsarki da Mai Gaskiya, ba za Ka yi shari’a ba, ka kuma rama jininmu a kan waɗanda suke zaune a duniya?’” Testimonies, juzu’i na 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
’Yar’uwa White tana fayyace dokar Lahadi a cikin Amurka, kuma tana bayyana ta a matsayin “alama” cewa lokacin jarrabawar rahama ga Amurka ya ƙare. Amma mutanen Allah a sauran al’umman duniya su ma za su fuskanci wannan gwaji ɗaya. Akwai wani ɗan lokaci daga dokar Lahadi a cikin Amurka har sai Mika’ilu ya miƙe tsaye kuma lokacin jarrabawar ɗan adam ya rufe. Idan ya rufe, “mala’ikar jinƙai ta yi tashi.”