And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Kuma a waɗannan lokuta mutane da yawa za su tashi gāba da sarkin kudu; kuma masu fashi daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Gano daidai ikon kwanaki na ƙarshe da aka wakilta a matsayin Roma ta Zamani, sabili da haka ikon da “ya tabbatar da wahayin,” abu ne mai matuƙar muhimmanci kuma na ceto. Yana wakiltar wani ɓangare na aikin gwaji na ƙarshe na dubu ɗari da arba’in da huɗu. Kalmar “wahayi” a cikin ayar ita ce wannan kalmar Ibrananci ɗaya da Sulemanu ya zaɓa sa’ad da ya bayyana dalilin da ya sa mutanen Allah suke hallaka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Inda babu wahayi, jama’a sukan lalace; amma mai kiyaye doka, mai albarka ne. Karin Magana 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Dukan annabawa suna magana kai tsaye game da kwanaki na ƙarshe fiye da kowane lokaci na tarihin tsarki, kuma gargaɗin Sulemanu game da bukatar mallakar “wahayi” al’amari ne na rai ko mutuwa. Gaskiya a kowane lokaci tana rarrabewa, tana kuma haifar da rukuni biyu na masu sujada. A cikin ayar akwai rukuni da yake hallaka, da kuma rukuni da ke farin ciki wajen kiyaye shari’a. Amma ya kamata a lura cewa, shawarar Sulemanu an sa ta ne a cikin mahallin gardama game da “gaskiya.” Haka kuma tana cikin mahallin misalin budurwai goma, domin misalin budurwai goma shi ne babban kwatanci na kwarewar mutanen Allah a kwanaki na ƙarshe.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Wawa yakan furta dukan abin da yake zuciyarsa: amma mai hikima yakan riƙe shi sai daga baya. In mai mulki ya saurari ƙarairayi, dukan bayinsa mugaye ne. Matalauci da mayaudari sukan haɗu tare: Ubangiji ne yake haskaka idanun su duka. Sarkin da yake yi wa matalauta shari’a da aminci, kursiyinsa za a tabbatar da shi har abada. Sanda da tsautawa sukan ba da hikima: amma yaron da aka bar shi ga kansa yakan jawo wa mahaifiyarsa kunya. Sa’ad da mugaye suka yawaita, laifi yakan ƙaru: amma masu adalci za su ga faɗuwarsu. Ka hore ɗanka, zai kuwa ba ka hutu; i, zai ba da murna ga ranka. Inda babu wahayi, mutane sukan lalace: amma mai kiyaye shari’a, mai albarka ne shi. Karin Magana 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Ba nufina ba ne in zargi waɗanda wataƙila suke riƙe da fahimta dabam game da Romawa ta Zamani fiye da tawa ba. Nufina shi ne in nuna cewa Sulemanu yana magana ne ga rukuni biyu na masu sujada, waɗanda ya bayyana a matsayin “mai hikima” da kuma “wawa.” Haka kuma an bayyana “wawan” a matsayin “mugaye.” Budurwai masu hikima da marasa hikima na misalin kuma an bayyana su a cikin layin annabci na Daniyel sura ta goma sha biyu a matsayin masu hikima da mugaye.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Da yawa za a tsarkake su, a kuma mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Sulemanu da Daniyel sun yi daidai da juna, gama dukan shaidar annabci tana daidaituwa a kwanaki na ƙarshe. Masu hikima suna fahimtar “ƙaruwar sani.”
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Masu hikima kuma za su haskaka kamar hasken sararin sama; kuma waɗanda suka mai da mutane da yawa zuwa ga adalci za su haskaka kamar taurari har abada abadin. Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: mutane da yawa za su yi ta kai komo, kuma ilimi zai ƙaru. Daniyel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Aya ta goma tana bayyana matakai uku na gwaji da ake bi wajen tace budurwai, waɗanda aka kira su kasance cikin mutum dubu ɗari da arba’in da huɗu. A cikin duka al’amuran biyu, tsarin tacewa da gwaji yana dogara ne a kan ko budurwan sun fahimci ƙaruwa ta sani (wahayin) da aka buɗe hatiminsa a lokacin ƙarshe a shekara ta 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Lokacin ƙarshe” a cikin kwanakin ƙarshe shi ne shekarar 1989, sa’ad da aka buɗe ayoyi arba’in zuwa arba’in da biyar na Daniyel goma sha ɗaya. A lokacin ne aka tabbatar da cewa batun ayoyin shi ne tashi da fāɗuwar ƙarshe na sarkin arewa. A lokacin ne kuma aka tabbatar da cewa sarkin arewa a cikin ayoyin shi ne ikon papanci na kwanakin ƙarshe. Wahayin Allah bai taɓa amfani da furucin “Modern Rome” ba. Ni ne na ƙirƙiri wannan furuci, domin ya wakilci ikon papanci na kwanakin ƙarshe, gama a annabce-annabce “modern” yana wakiltar kwanakin ƙarshe. Ellen White ma ba ta taɓa amfani da furucin “Modern Rome” ba.
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Akwai ra’ayoyi marasa daidaito game da wanda sarkin arewa yake wakilta a ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, amma akwai fahimta ɗaya kacal da ta dace. Fahimtar cewa sarkin arewa a waɗannan ayoyi ikon papanci ne, an samo ta ne daga shaidu masu yawa na annabci. Aya ta arba’in ta fara da bayyana papanci yana karɓar mummunan rauni a shekara ta 1798, sa’an nan ayoyi na arba’in da ɗaya zuwa arba’in da uku suna bayyana yanayin al’amuran da suke da ruwa da tsaki wajen warkewar wannan mummunan rauni. Aya ta arba’in da huɗu tana bayyana saƙon da yake ɓata wa papanci rai ƙwarai, kuma yana kaiwa zuwa aya ta arba’in da biyar inda ikon papanci ya zo ga ƙarshensa na ƙarshe kuma cikakke. Wahayin da aka warware hatiminsa a shekara ta 1989, shi ne wahayin tashin ƙarshe da faɗuwar ikon papanci a kwanaki na ƙarshe. Wannan wahayi shi ne ƙaruwa cikin sani da yake haifarwa kuma yake bayyana rukuni biyu na masu sujada, bisa ga karɓarsu ko ƙin karɓarsu na sanin da yake a cikin waɗannan ayoyi.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Bisa ga wannan babin ɗaya da aka buɗe ƙaruwa ta sani a cikinsa a shekara ta 1989, “’yan fashi na mutanenka,” waɗanda “suke ɗaukaka kansu” kuma a ƙarshe “suke faɗuwa,” su ne alamar da ta kafa “wahayi.” A cikin tantancewa ta ƙarshe, tambayar gwaji ta farko ita ce, wa ake wakilta a matsayin “’yan fashi na mutanenka,” gama su ne alamar annabci da ta kafa “wahayi.” Shin ’yan fashin ikon papacy ne ko kuwa Amurka ce?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, suna wakiltar shaidu biyu na layi guda na annabci. Daniyel shi ne mafari, Ru’ya ta Yohanna kuma ita ce ƙarshe, kuma tare suna wakiltar shaidu biyu ga gaskiyar da aka buɗe a lokacin ƙarshe a 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniyel ya bayyana tsarin tsarkakewar da aka haifar sa’ad da Zakin kabilar Yahuza ya buɗe hatimin ayoyi arba’in zuwa arba’in da biyar a shekara ta 1989. A wancan lokaci ne aka fara wani tsarin gwaji domin tantancewa da bayyanawa su waye za su kasance “firistoci” waɗanda suka ƙunshi mutanen alkawari waɗanda su ne dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe. Yusha’u kuma ya ƙara da cewa waɗanda suka ƙi karuwar sani na kwanaki na ƙarshe ba za su zama ɗaya daga cikin firistocin da suka ƙunshi dubu ɗari da arba’in da huɗu ba.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
An hallaka mutanena saboda rashin sani; domin kai ka ƙi sani, ni ma zan ƙi ka, har ba za ka ƙara zama firistina ba; tun da ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Littafin Ru’ya ta Yohanna ya bayyana cewa ilimin da aka buɗe hatiminsa kuma wani rukuni ya ƙi, shi ne ke tabbatar da ƙin amincewa da su a daidai kafin rufewar lokacin jarrabawa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi, gama lokaci ya yi kusa. Wanda yake marar adalci, bari ya ci gaba da zama marar adalci har yanzu; wanda kuma yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; wanda yake adali, bari ya ci gaba da zama adali har yanzu; wanda kuma yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Tarihin Milleriyawa yana bayyana tarihin mutum dubu ɗari da arba’in da huɗu, kuma tare, Milleriyawa da mutum dubu ɗari da arba’in da huɗu suna wakiltar farkon da ƙarshen saƙo da aikin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Waɗannan tarihohi masu kama da juna suna bayyana al’amuran da suke da alaƙa da ƙarshen lokacin jarrabawa. An yi wa aikin waɗannan tarihohi biyu kwatanci ta wurin Iliya da Yahaya Mai Baftisma.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Cikin rawar jiki, William Miller ya fara bayyana wa jama’a asiran mulkin Allah, yana bi da masu sauraronsa ta cikin annabce-annabce har zuwa zuwan Almasihu na biyu. Da kowane ƙoƙari da ya yi, ya ƙara samun ƙarfi. Kamar yadda Yohanna Mai Baftisma ya yi shelar zuwan Yesu na farko kuma ya shirya hanya domin zuwansa, haka kuma William Miller da waɗanda suka haɗa kai da shi suka yi shelar zuwan Ɗan Allah na biyu.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Saƙon Millerite ya bayyana “abubuwan da suka faru” masu alaƙa da ƙarshen lokacin gwaji, kamar yadda Iliya da kuma Yohanna Maibaftisma suka wakilta.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Ya zama wajibi a farkar da mutane game da hatsarinsu; a kuma tashe su domin su shirya don manyan abubuwa masu girma da tsanani da suke da alaƙa da ƙarshen lokacin alheri.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
A cikin shekara ta 1989, tare da rugujewar Tarayyar Soviet, aka buɗe ɓangaren littafin Daniyel da ya shafi kwanaki na ƙarshe, kuma aka fara wani tsarin gwaji. An gina gwajin ne a kan iyawa ko rashin iyawar mutanen Allah su fahimta ko su ƙi karuwar ilimi da aka wakilta a cikin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya; ayoyin da suke kaiwa ga aya ta farko ta sura ta goma sha biyu, wadda take bayyana “rufe lokacin alheri.” Sa’an nan aka buɗe saƙon “abubuwan da suke da alaƙa da rufe lokacin alheri,” kuma aikin waɗanda suke ‘yan takara su zama “firistoci” na dubu ɗari da arba’in da huɗu ya fara. Aikinsu shi ne su “fahimta” kuma su yi shelar saƙon da aka wakilta a cikin wannan nassin. Saƙon da aikin dubu ɗari da arba’in da huɗu kuwa, shi ne gabatar da saƙon da aka buɗe domin tayar da mutane “su shirya domin manyan abubuwan da suke da alaƙa da rufe lokacin alheri.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“A yau, cikin ruhu da ikon Iliya da na Yohanna Mai Baftisma, manzannin da Allah ya naɗa suna jawo hankalin wata duniya da aka ƙaddara wa shari’a zuwa ga muhimman abubuwa masu tsanani da za su faru ba da daɗewa ba dangane da sa’o’in ƙarshe na lokacin alheri da bayyanar Almasihu Yesu a matsayin Sarkin sarakuna da Ubangijin ubangiji. Ba da daɗewa ba za a yi wa kowane mutum shari’a bisa ga ayyukan da aka yi a cikin jiki. Sa’ar shari’ar Allah ta zo, kuma a kan mambobin cocinsa a duniya ne yake kwance nauyin alhakin mai tsanani na ba da gargaɗi ga waɗanda suke tsaye, kamar dai, a bakin ƙasan halaka ta har abada. Ga kowane ɗan adam a faɗin duniya, wanda zai saurara, dole ne a bayyana a fili ƙa’idodin da ke a kan mizani a cikin babban rikicin da ake fafatawa, ƙa’idodi waɗanda makomar dukan ’yan Adam take rataye a kansu.” Annabawa da Sarakuna, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Tarihin Yahaya Mai Baftisma da Almasihu, haka kuma tarihin mabiya Miller, yana bayyana saƙo da aikin mutum ɗari da dubu arba’in da huɗu. Dukansu Yahaya da Almasihu sun fahimci saƙonsu a matsayin wakiltar rufe lokacin jarrabawa.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Amma sa’ad da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa baftismarsa, sai ya ce musu, Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku guje wa fushin da ke zuwa? Matta 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Almasihu ya wakilci halakar Urushalima, waccan halaka ɗaya da Yohanna ya yi wa Yahudawan masu gardama gargaɗi cewa tana zuwa. Yesu ya yi amfani da wannan halaka a matsayin alamar “fushi” da yake farawa sa’ad da Shi, a matsayin Mika’ilu, ya tashi tsaye a cikin Daniyel sura ta goma sha biyu, aya ta ɗaya.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Kristi ya ga a cikin Urushalima wata alama ta duniya da ta taurare cikin rashin bangaskiya da tawaye, tana kuma gaggautawa zuwa gamuwa da hukuncin ramuwa na Allah. Bala’o’in jinsin mutum da ya faɗi, suna nauyaya a kan ransa, suka tilasta daga leɓunansa wannan kuka mai tsananin ɗaci ƙwarai. Ya ga tarihin zunubi a zane cikin wahalar mutane, hawaye, da jini; zuciyarsa ta motsu da tausayi marar iyaka ga masu shan azaba da masu wahala na duniya; ya yi marmarin sauƙaƙa wa dukansu. Amma ko hannunsa ma ba zai iya mayar da guguwar baƙin cikin ɗan adam baya ba; kaɗan ne za su nemi Tushensu kaɗai na taimako. Ya yarda ya zubar da ransa har zuwa mutuwa, domin ya kawo ceto cikin isa gare su; amma kaɗan ne za su zo gare shi domin su sami rai.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Darajar sama tana cikin hawaye! Ɗan Allah marar iyaka yana cikin damuwa ta ruhu, ya sunkuya ƙarƙashin azaba mai tsanani! Wannan yanayi ya cika dukan sama da mamaki. Wannan yanayi yana bayyana mana muguntar zunubi mai wuce misali; yana nuna irin wahalar aikin da yake da shi, har ma ga Iko Marar Iyaka, ceton masu laifi daga sakamakon keta dokar Allah. Yesu, yana duban zuwa ga tsara ta ƙarshe, ya ga duniya ta shiga cikin ruɗi mai kama da wanda ya jawo hallakar Urushalima. Babban zunubin Yahudawa shi ne ƙin Kristi da suka yi; babban zunubin duniyar Kirista kuwa zai zama ƙin dokar Allah da za su yi, ita ce tushen mulkinsa cikin sama da ƙasa. Za a rena ƙa’idodin Jehobah, a mai da su ba kome ba. Miliyoyi cikin bautar zunubi, bayi ga Shaiɗan, waɗanda aka ƙaddara su sha wahala ta mutuwa ta biyu, za su ƙi sauraren kalmomin gaskiya a ranar ziyarcinsu. Mummunar makanta! Baƙin ruɗu mai ban mamaki!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Saƙon gargaɗin da Yahaya Mai Baftisma ya yi shela da shi, haka kuma da Almasihu, shi ne wannan saƙon gargaɗi ɗaya; kamar yadda saƙon gargaɗin na Millerites ma shi ne wannan saƙo ɗaya da ke bayyana abubuwan da suke da alaƙa da rufe ƙofar jinƙai, wanda dubu ɗari da arba’in da huɗu za su yi shela. Shaidu uku ne; Yahaya Mai Baftisma, Almasihu, da Millerites, suna ba da shaida cewa aikin da saƙon dubu ɗari da arba’in da huɗu tsari ne na gwaji na rai ko mutuwa, wanda ake cika shi ta wurin ƙaruwa ta ilimi da aka warware hatiminsa a 1989. Saƙon da aka warware hatiminsa a wancan lokaci shi ne wahayin kwanaki na ƙarshe wanda dole ne masu hikima su fahimta, idan za su kasance “firistoci” waɗanda suka ƙunshi dubu ɗari da arba’in da huɗu. Idan waɗannan ’yan takarar ba su fahimci wannan wahayin ba, ana bayyana su a matsayin mugaye, ko kuwa wawaye, kuma suna hallaka. Su da ’ya’yansu ana ƙi su, daidai da yadda suka ƙi wahayin da yake ƙaruwa ta ilimi.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Maganar Allah ta bayyana cewa Roma ita ce iko wanda yake ɗaukaka kansa, yana ƙwace wa mutanen Allah, sa’an nan kuma ya faɗi ya kafa wahayin. Tambayar ko Roma ta Zamani ikon Paparoma ne ko kuwa Amurka ita ce jarrabawar da take bayyana ko waɗannan masu neman matsayin budurwai masu hikima ne ko budurwai marasa hikima. Wannan jarrabawa jarrabawa ce ta annabci wadda aka samo daga littafin Daniyel, wadda daga baya kuma aka tabbatar da ita aka kuma kammala ta cikin littafin Ru’ya ta Yohanna. Batun Roma ta Zamani ba kawai zaɓi ba ne tsakanin ikon Paparoma ko Amurka, a’a, shi ne jarrabawa ta ƙarshe ga dubu ɗari da arba’in da huɗu. Jarrabawa ce ta annabci, kuma idan aka fahimce ta daidai, tana ƙunshe da kowane wakilci na aikin gwaji na ƙarshe wanda aka gabatar a cikin tsarkakakkiyar shaidar annabcin Allah.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Tsarin gwaji na zamanin Yohanna Mai Baftisma da na Almasihu an samo shi ne daga littafin Daniyel, kamar yadda kuma tsarin gwaji a zamanin Milleriyawa ya samo asali daga can. A matsayin gwajin annabci, hanyar da ake tabbatar da gaskiya da ita tana da muhimmanci ƙwarai ga waɗanda ake gwadawa su yi amfani da ita daidai, kamar yadda riƙe sahihin ra’ayi game da wanene Roma ta Zamani yake da muhimmanci. Ko dai a yi la’akari da sahihin tantance Roma ta Zamani, ko kuma da amfani da sahihiyar hanya, duka waɗannan abubuwa biyu na gwajin suna kunshe ne a cikin littafin Daniyel. A Daniyel sura ta ɗaya, Daniyel ya bi ta cikin tsarin gwaji mai matakai uku, wanda ya fara da abinci, sa’an nan kuma da gwajin gani, sannan ya biyo da gwajin da Nebukadnezzar ya gudanar, wanda alama ce ta Littafi Mai Tsarki ga Sarkin Arewa, ikon fafaroma na kwanaki na ƙarshe.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Game da waɗannan samari huɗu kuwa, Allah ya ba su sani da fasaha cikin kowane irin ilimi da hikima; Daniyel kuma yana da fahimta cikin dukan wahayi da mafarkai. To, a ƙarshen kwanakin da sarki ya ce a kawo su, sai shugaban bābāni ya kawo su a gaban Nebukadnezzar. Sarki kuwa ya yi magana da su; kuma a cikinsu duka ba a sami wani kamar Daniyel, Hananiya, Misha’el, da Azariya ba; saboda haka suka tsaya a gaban sarki. Kuma cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su a kansu, ya same su sun ninka dukan masu sihiri da masu taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“A ƙarshen kwanaki,” wanda a annabce yake nufin kwanakin ƙarshe lokacin da ake gwada mutane dubu ɗari da arba’in da huɗu, an tarar da Daniyel da abokan nan uku nagari “sun fi dukan masu sihiri da masu taurari da suke cikin dukan mulkinsa sau goma,” kuma Daniyel yana da “fahimta cikin dukan wahayi da mafarkai.” Daniyel yana wakiltar mutane dubu ɗari da arba’in da huɗu, waɗanda a kwanakin ƙarshe suke fahimtar ƙaruwar sani da ta zo sa’ad da Almasihu, a matsayin Zakin kabilar Yahuza, ya warware hatimin “wancan ɓangare na littafin Daniyel da ya shafi kwanakin ƙarshe,” a 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniyel bai kawai fi wasu fahimta game da mafarkai da wahayi ba, a’a, yana da “fahimta cikin dukan wahayi da mafarkai.” Yana wakiltar waɗanda suke amfani da tsarin layi bisa layi, gama wannan tsari yana tattara “dukan wahayi da mafarkai” wuri guda cikin saƙo guda mai daidaituwa. Saƙon da yake haɗa dukan mafarkai da wahayi cikin layin annabci guda yana bayyana “abubuwan da suke da alaƙa da rufe lokacin jinkai.” Wannan saƙo an kafa shi ne a kan alamar annabci wadda ita ce Roma ta Zamani, ikon nan da yake ɗaukaka kansa, yana ƙwace wa mutanen Allah, kuma yana faɗuwa.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Ana iya kafa wannan iko ne kaɗai ta wajen amfani da hanyar aiki madaidaiciya. Mafi yawan waɗanda suke da’awar nazarin Littafi Mai Tsarki suna ƙin hanyar layi bisa layi, kuma wasu da suke da’awar amfani da ita suna kuskuren aiwatar da ƙa’idojin da suka ƙunshi hanyar layi bisa layi. Waɗannan ƙa’idoji Milleriyawa ne suka fara sanya su cikin bayanan jama’a, kuma an riga an gargaɗi mutanen Allah na kwanaki na ƙarshe cewa waɗanda a zahiri manzannin mala’ika na uku ne za su riƙa amfani da ƙa’idojin William Miller na fassarar annabci.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Waɗanda suke himmatuwa cikin shelar saƙon mala’ika na uku suna binciken Nassosi bisa ga irin tsarin da Uba Miller ya bi.” Review and Herald, Nuwamba 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
William Miller ya wakilci farkon mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, kuma an misalta shi da Yahaya Mai Baftisma, wanda shi ne farkon saƙon da Kristi ya zama ƙarshensa. Sister White ta daidaita kai tsaye tsarin gwajin Yahaya Mai Baftisma zuwa ga Kristi da tsarin gwajin mala’iku ukun. Yahaya ne ya fara saƙon, kuma sai dab da gicciye ne kawai, sa’ad da Kristi ya kai almajiransa zuwa Kaisariya Filibi, Yesu ya ƙara bayani dalla-dalla game da saƙon da Yahaya ya fara. Gaskiya ta farko (farkon) da Yahaya ya bayyana sa’ad da ya ga Kristi ita ce bayyana Kristi a matsayin Ɗan Ragon Allah, wanda yake ɗauke zunuban duniya.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
An yi waɗannan abubuwa a Betabara can ƙetaren Urdun, inda Yohanna yake yin baftisma. Kashegari kuwa Yohanna ya ga Yesu yana zuwa wurinsa, sai ya ce, Ga Ɗan Ragon Allah, mai ɗauke zunubin duniya. Wannan ne shi wanda na faɗa a kansa cewa, A bayana wani mutum yana zuwa wanda ya fi ni daraja: gama ya kasance kafin ni. Yohanna 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Sa’an nan ne lokacin gwaji na shekaru uku da rabi ya fara, wanda ya ƙare a gicciye. Bayan an kashe Yohanna kafin gicciye kaɗan, sai Yesu ya fara bayyana waccan magana ta fari ta Yohanna.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Da Yesu ya isa yankunan Kaisariya Filibbi, sai ya tambayi almajiransa, yana cewa, “Wane ne mutane suke cewa ni Ɗan Mutum ne?” Sai suka ce, “Waɗansu suna cewa kai ne Yohanna Mai Baftisma; waɗansu kuwa, Iliya; waɗansu kuma, Irmiya, ko kuwa ɗaya daga cikin annabawa.” Ya ce musu, “Amma ku fa, wane ne kuke cewa ni ne?” Sai Siman Bitrus ya amsa ya ce, “Kai ne Almasihu, Ɗan Allah mai rai.” Sai Yesu ya amsa ya ce masa, “Mai albarka ne kai, Siman Barjona: gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikkilisiyata; kofofin jahannama kuma ba za su yi nasara a kanta ba. Zan ba ka maɓallan mulkin sama: kuma duk abin da ka ɗaure a duniya za a ɗaure shi cikin sama; kuma duk abin da ka kwance a duniya za a kwance shi cikin sama.” Sa’an nan ya yi wa almajiransa umarni kada su gaya wa kowa cewa shi ne Yesu Almasihu. Daga wannan lokaci Yesu ya fara nuna wa almajiransa yadda dole ne ya tafi Urushalima, ya sha wahala abubuwa da yawa daga dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku. Mattiyu 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kaisariya Filibbi shi ne sunan Panium a zamanin Almasihu, kuma an gano Panium a cikin ayar da take biye da aya ta goma sha huɗu ta Daniyel goma sha ɗaya, inda aka gabatar da ɓarayin mutanenka, waɗanda suke ɗaukaka kansu, amma sukan faɗi. Saƙon Yohanna Mai Baftisma, hurarre kuma cikakke, shi ne saƙon a farkon da ya wakilci saƙon Millerite, wanda aka kafa bisa ƙa’idodin Miller. Saƙon Almasihu a ƙarshe, wanda aka gina a kan saƙon Yohanna kuma aka faɗaɗa shi, ya kuma kasance alama ta saƙon a ƙarshen mala’iku ukun, wato, wanda yake bisa ƙa’idodin Miller da cikakkun bayanan da ake ƙara wa saƙon Miller sa’ad da tsarin layi bisa layi ya isa ga ƙarshe.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Isa ga samun kuskuren fahimta game da alamar da ta kafa wahayi tare da alamar Roma ta Zamani yana da daidaito da waɗanda a cikin tarihin Almasihu suka ƙi saƙon gicciye. An sanar da mu cewa Yahudawan da suka ƙi saƙon Yahaya Mai Baftisma ba za su iya amfana da koyarwar Yesu ba, kuma tarihin waɗannan Yahudawan da suka yi wannan abin ƙwarai yana wakiltar waɗanda suka ƙi saƙon mala’ika na fari. Millerites sun gano “’yan fashin mutanenka,” waɗanda daga baya na bayyana da kalmomin, “Roma ta Zamani,” a matsayin ikon Paparoma.
We will continue these considerations in the next article.
Za mu ci gaba da waɗannan nazarce-nazarce a makala ta gaba.