All the prophets identify the end of the world.
Dukan annabawa suna bayyana ƙarshen duniya.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Kowane ɗaya daga cikin annabawan dā ya yi magana ne ƙasa da yadda ya yi domin zamaninsa fiye da domin namu, domin annabcinsu yana da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen zamani ya riske mu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, sai dominmu ne suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta wurin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki da aka aiko daga sama; waɗannan abubuwa ne mala’iku suke marmarin su duba cikinsu.’ 1 Bitrus 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Littafi Mai Tsarki ya tara kuma ya ɗaure taskokinsa gaba ɗaya domin wannan tsara ta ƙarshe. Dukan manyan abubuwa da muhimman al’amura masu tsanani na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Dukan littattafan Littafi Mai Tsarki suna ƙarewa a cikin littafin Ru’ya ta Yohanna.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“A cikin Wahayin Yahaya ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa.” Ayyukan Manzanni, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
An bayyana saƙon gargaɗi na ƙarshe ga mazaunan duniyar nan a cikin Ru’ya ta Yohanna sura ta goma sha takwas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Bayan waɗannan abubuwa na ga wani mala’ika kuma ya sauko daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki kuma abin ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwan duniya kuma sun wadata ƙwarai ta wurin yalwar abubuwan jin daɗinta. Ru’ya ta Yohanna 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Kalmar nan “Babylon the great” tana wakiltar cocin Roman Katolika, kuma a cikin Ishaya sura ta ashirin da uku, an wakilci “Babylon the great” a matsayin Taya.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Nauyin Taya. Ku yi kururuwa, ku jiragen ruwan Tarshish; gama an lalatar da ita, har babu gida, babu wurin shiga: daga ƙasar Kittim aka bayyana musu. Ku yi shiru, ku mazaunan tsibirin; ke wadda ‘yan kasuwar Sidon, masu ketare teku, suka wadatar. Kuma ta cikin manyan ruwaye iri na Sihor, girbin kogin, shi ne kuɗin shigarta; ita kuwa kasuwar al’ummai ce. Ki ji kunya, ya Sidon: gama teku ta yi magana, wato ƙarfin teku, tana cewa, Ban sha wahalar haihuwa ba, ban kuma haifi ‘ya’ya ba, ba ni renon samari, ba ni kuma rainon ‘yan mata. Kamar yadda ake jin rahoto game da Masar, haka za su ƙwarai da jin zafin rai sa’ad da aka ji labarin Taya. Ku haye zuwa Tarshish; ku yi kururuwa, ku mazaunan tsibirin. Ashe, wannan ce birninku mai farin ciki, wadda tsohuwarta tun daga zamanin dā ne? Ƙafafunta ne za su ɗauke ta zuwa nesa domin ta yi baƙunci. Wa ya ƙulla wannan shawara a kan Taya, birnin mai naɗa sarakuna, wadda ‘yan kasuwarta sarakuna ne, dillalanta kuwa manyan mutanen duniya ne? Ubangijin rundunoni ne ya ƙaddara wannan, domin ya ƙazantar da girman kan dukan ɗaukaka, ya kuma jefa dukan manyan mutanen duniya cikin raini. Ki ratsa ƙasarki kamar kogi, ya ‘yar Tarshish: babu sauran ƙarfi. Ya miƙa hannunsa a bisa teku, ya girgiza mulkoki: Ubangiji ya ba da umarni a kan birnin kasuwanci, domin a hallaka kagarorinsa. Kuma ya ce, Ba za ki ƙara yin murna ba, ke budurwa da aka danne, ‘yar Sidon: tashi, ki haye zuwa Kittim; can ma ba za ki sami hutawa ba. Duba ƙasar Kaldiyawa; wannan al’umma ba ta kasance ba, sai da Assuriyawa suka kafa ta domin mazaunan hamada: suka kafa hasumiyoyinta, suka gina fadodinta; shi kuwa ya mai da ita kufai. Ku yi kururuwa, ku jiragen ruwan Tarshish: gama an lalatar da ƙarfinku. Kuma zai zama a wannan rana, za a manta da Taya shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in Taya za ta rera kamar karuwa. Ɗauki molo, ki zagaya cikin birni, ke karuwar da aka manta da ita; ki yi waƙa mai daɗi, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai zama bayan cikar shekara saba’in, Ubangiji zai ziyarci Taya, ita kuwa za ta koma ga ladan karuwancinta, za ta kuma yi fasikanci da dukan mulkokin duniya a bisa fuskar ƙasa. Kuma cinikinta da ladan karuwancinta za su zama tsarki ga Ubangiji: ba za a taskace su ba, ba kuwa za a tara su ba; gama cinikinta zai zama domin waɗanda suke zama a gaban Ubangiji, domin su ci su ƙoshi, da kuma domin tufafi masu ɗorewa. Ishaya 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
’Yar’uwa White ta rubuta: “Dukan manyan abubuwan da muhimman al’amura masu tsanani na tarihin Tsohon Alkawari sun kasance, kuma suna, suna maimaita kansu a cikin ikkilisiya a cikin waɗannan kwanaki na ƙarshe.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Ishaya ashirin da uku yana magana ne game da dangantakar annabci ta Majalisar Ɗinkin Duniya, Paparoma, Amurka da Musulunci. Domin a gane waɗannan gaskiyoyi, dole ne a fayyace wasu alamomi da ke cikin surar ta wurin Wahayi. Da zarar an fayyace alamomin, jerin abubuwan da za su faru yana da sauƙin ganewa sosai. Alamomin da ke cikin surar da suke bukatar a fayyace su su ne:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Nauyi, Taya, Karuwa, Bāshūriye, Ƙasar Kaldiyawa, Hasumiyoyi da Fādodi, Tarshish, Irin Sihor, Ƙasar Kittim, Zidon, Birnin ’Yan Kasuwa, Labarin Masar da labarin Taya, Kuka Mai Ƙarfi, ’Ya, Shekaru Saba’in, Zamanin Wani Sarki, Mantawa, da Tunawa
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Kalmar “nauyi” a aya ta ɗaya tana nuna annabci na hallaka a kan masarautar Taya.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Nauyi: H4853—Daga H5375; nauyi; musamman haraji, ko kuwa (a ma’ana ta tsattsafta) ɗaukar kaya; a ma’ana ta alama furuci, mafi yawa hukunci, musamman waƙa; ta fuskar tunani, buri: – nauyi, ɗauke, annabci, X suka sa, waƙa, haraji.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Nauyin Taya yana ɗaya daga cikin wurare da yawa a cikin Littafi Mai Tsarki inda aka bayyana hukunci na ƙarshe a kan cocin Roman Katolika. “Nauyi,” ta fuskar amfani da ma’ana, annabci ne, kuma da farko annabcin hallaka ne. Akwai “nauyuka” goma sha ɗaya a cikin Ishaya, kuma sau takwas an yi amfani da kalmar don bayyana kaya da ake ɗauka a kafaɗu. Sau goma sha ɗayan da kalmar “nauyi” ta wakilta a matsayin annabcin hallaka su ne Ishaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, kuma ba shakka sura ta ashirin da uku inda muka sami nauyin Taya. Yana da amfani a tara dukan annabce-annabcen hallakar Ishaya wuri guda domin a tantance wace iko ake wakilta a kwanaki na ƙarshe. Annabce-annabcen hallaka goma sha ɗaya suna da wahalar bayani gaba ɗaya a lokaci guda, saboda haka zan ba da taƙaitacciyar ma’ana ga kowane annabcin hallaka domin a kafa mahallin sura ta ashirin da uku.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
A cikin sura ta goma sha uku, annabcin hallaka a kan Babila yana nufin Babila ta zamani a ƙarshen duniya, wadda ita ce karuwar Roma wadda kuma aka kwatanta a sura ta goma sha bakwai ta littafin Ru’ya ta Yohanna.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Sai ɗaya daga cikin mala’iku bakwai waɗanda suke da kwalabe bakwai, ya yi magana da ni, yana ce mini, Zo nan; zan nuna maka hukuncin babbar karuwa wadda take zaune a kan ruwaye masu yawa: wadda sarakunan duniya suka yi fasikanci da ita, kuma mazaunan duniya suka bugu da ruwan inabin fasikancinta. Sai ya ɗauke ni cikin ruhu zuwa jeji: sai na ga wata mace tana zaune a kan wata dabba mai launin ja ƙur, cike da sunayen saɓo, tana da kawuna bakwai da ƙaho goma. Kuma macen tana sanye da shunayya da jan ƙur, an kuma ƙawata ta da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da kofin zinariya a hannunta cike da abubuwan ƙyama da ƙazantar fasikancinta: Kuma a goshinta an rubuta wani suna, ASIRI, BABILAN BABBA, UWAR KARUWAI DA ABUBUWAN ƘYAMA NA DUNIYA. Ru’ya ta Yohanna 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Ina bukatar in kauce kaɗan daga jigon magana. Manufar nazarin annabcin Taya a ƙarshe ita ce daidaita tarihin annabci na Amurka da na cocin Adventist ta Bakwai. Za mu nuna cewa gwamnatin Amurka ƙaho ɗaya ce a kan dabbar mai kama da ɗan rago ta Ru’ya ta Yohanna sura ta goma sha uku, kuma Furotestantanci da ya fito daga Tsakiyar Zamani ta Duhu shi ne ɗayan ƙahon. Ƙahon Furotestantanci ya zama Adventism na Miller a daidai lokacin da Furotestocin Amurka suka ƙi saƙon mala’ika na farko. Sa’ad da muka kafa wannan, za mu nuna cewa tarihin ƙahon Furotesta da tarihin ƙahon Jam’iyyar Republican suna tafiya a layi ɗaya da juna kuma suna ɗauke da siffofin annabci masu daidaito. Bayan duka, suna a kan dabba guda ɗaya, abin da ke wakiltar cewa ƙahon biyu na zamani ɗaya ne da juna. Zan ba da misali ɗaya da ke nuna wannan daidaiton ƙahon cocin da na ƙasa a Amurka. Dukkansu biyu suna “mantuwa” ta hanyarsu ta kansu.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
Ishaya ashirin da uku ya nuna mafarin annabci cewa an manta da ikon papanci har shekara saba’in, kuma a cikin waɗannan shekaru saba’in na alama mutane suna manta da papanci da kuma dalilin da ya sa ake kiran Zamunan Duhu da Zamunan Duhu. Taken ƙahon Furotesta sa’ad da suka rabu da cocin Katolika shi ne: Littafi Mai Tsarki, Littafi Mai Tsarki kaɗai. Sun manta cewa Littafi Mai Tsarki ne yake sanar da mu ko wanene papanci a zahiri. Sun manta da saƙon da aka tanada a cikin tsattsarkan rubutun da aka damƙa musu, wanda kuma suka yi ikirarin cewa su ne jaruman masu kare shi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Waɗanda suka ruɗe a fahimtarsu game da kalmar, waɗanda suka kasa ganin ma’anar maƙiyin Almasihu, lalle za su sa kansu a gefen maƙiyin Almasihu. Babu lokaci yanzu a gare mu mu gauraya da duniya. Daniyel yana tsaye a rabonsa da kuma a matsayinsa. Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna fassara juna. Suna ba duniya gaskiyoyi waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Haka kuma, ƙahon Jamhuriyya da yake wakiltar gwamnatin Tarayyar Amurka ya kamata ya kasance na jama’a ne kuma domin jama’a, amma ’yan ƙasar Tarayyar Amurka su ma sun manta da tsattsarkan takardar da aka damƙa musu. Wannan tsattsarkan takarda ita ce Kundin Tsarin Mulkin Tarayyar Amurka, kuma taken gwamnatin da aka tsara domin ta kasance domin jama’a shi ne raba coci da gwamnati. Sun manta da saƙon Kundin Tsarin Mulkin da aka damƙa musu, wanda kuma suka riƙa ikirarin kasancewa masu karewa.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Kuma bari a tuna, alfaharin Roma ne cewa ba ta taɓa canzawa. Ka’idojin Gregory VII da Innocent III har yanzu su ne ka’idojin Cocin Roman Katolika. Kuma da a ce tana da ikon yin haka, da za ta aiwatar da su yanzu da irin wannan ƙwazo kamar yadda ta yi a ƙarnukan da suka shige. Furotesta kaɗan ne suka san abin da suke yi sa’ad da suke neman karɓar taimakon Roma cikin aikin ɗaukaka Lahadi. Yayin da suka duƙufa wajen cikar manufarsu, Roma kuma tana nufin sake kafa ikonta, ta maido da fifikonta da ta rasa. Da zarar an kafa wannan ƙa’ida a cikin Tarayyar Amirka cewa coci na iya amfani da ikon ƙasa ko ta mallake shi; cewa ana iya tilasta kiyaye bukukuwan addini ta wurin dokokin mulkin duniya; a takaice, cewa ikon coci da na ƙasa za su mamaye lamiri, to nasarar Roma a wannan ƙasa tabbatacciya ce.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Maganar Allah ta yi gargaɗi game da hatsarin da ke gabatowa; idan aka ƙi kula da wannan, to duniyar Furotesta za ta san ainihin manufofin Roma ne kawai sa’ad da ya riga ya makara a kuɓuce wa tarkon. Tana ƙaruwa cikin iko a shiru. Koyarwarta tana yin tasiri a ɗakunan majalisa, a cikin ikilisiyoyi, da kuma cikin zukatan mutane. Tana tara manya-manyan gine-ginenta masu ɗaukaka da ƙarfi, a cikin ɓoyayyun wurare na cikinsu ne za a sāke maimaita tsanantawarta ta dā. A ɓoye kuma ba tare da an gane ba tana ƙarfafa rundunoninta domin ta ciyar da nata manufofi gaba sa’ad da lokacin bugunta zai yi. Duk abin da take so shi ne wani matsayi na fifiko, kuma tuni ana ba ta wannan. Ba da daɗewa ba za mu gani kuma za mu ji abin da manufar ɓangaren Romawa take. Duk wanda zai gaskata kuma ya yi biyayya ga maganar Allah, ta haka zai jawo wa kansa zargi da tsanantawa.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Idan za ka iya samo kowace ƙamus da aka buga kafin shekara ta 1950, ka kuma duba “mace mai rigar ja ƙur” ko wata irin wannan furuci daga Ru’ya ta Yohanna sura ta goma sha bakwai, duk waɗannan ƙamus na kafin 1950 suna bayyana cewa cocin Roman Katolika ita ce karuwar da aka ambata a Ru’ya ta Yohanna sura ta goma sha bakwai. Amurka, dabbar ƙasa mai ƙaho biyu ta Ru’ya ta Yohanna sura ta goma sha uku, ta manta da tarihinta, ko wannan ya kasance ƙahon Furotesta ne ko kuma ƙahon Jamhuriyya. Duk waɗannan cibiyoyi guda biyu sun samo asali ne daga hamayya da zaluncin addini na papanci da kuma zaluncin siyasa na sarakunan da suka goyi bayanta, ko kuma kamar yadda Littafi Mai Tsarki ya faɗa, sarakunan da suka “yi fasikanci” da ita. Kafin mu fara duba Ishaya sura ta ashirin da uku, za mu yi taƙaitaccen bayani game da sauran lokuta goma da Ishaya ya bayyana “annabcin hallaka,” domin dukan waɗannan “kaya masu nauyi” guda goma sha ɗaya hakika haka suke.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Ishaya sura ta goma sha uku ita ce nauyin Babila a cikin “kwanaki na ƙarshe.” Babila, ko da yake cocin Katolika ce ke iko da ita kuma take jagorantarta a kwanaki na ƙarshe, ta ƙunshi iko uku da suke kai duniya zuwa Armageddon a sura ta goma sha shida ta Ru’ya ta Yohanna. A cikin annabcin hallaka na sura ta goma sha uku a kan Babila ta zamani, akwai iko uku da aka wakilta; Babila, Lucifer da Assuriya, waɗanda suke wakiltar dabbar (Assuriya), macijin nan (Lucifer) da annabin ƙarya (Babila). Assuriya da Babila su ne ikon hallaka guda biyu da Allah ya yi amfani da su domin hukunta Isra’ila ta dā, kuma Assuriya ce ta fara, ta kwashe kabilu goma na arewa zuwa bauta, daga bisani kuwa Babila ta kwashe kabilu biyu na kudu na Yahuza.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Isra’ila tumaki ne da aka watse; zakuna sun kore shi: da fari sarkin Assuriya ya cinye shi; a ƙarshe kuma wannan Nebukadnezzar, sarkin Babila, ya karya ƙasusuwansa. Saboda haka ga abin da Ubangijin rundunoni, Allah na Isra’ila, ya ce; Ga shi, zan hukunta sarkin Babila da ƙasarsa, kamar yadda na hukunta sarkin Assuriya. Irmiya 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Da fari Assuriya ta kai kabilu goma na arewacin Isra’ila bauta, sa’an nan daga baya Babila ta kai kabilu biyu na kudancin Yahuda bauta. Duk waɗannan bautotai biyu sun kasance cikar “lokuta bakwai” na Lawiyawa sura ta ashirin da shida. “Lokuta bakwai” na Lawiyawa su ne farkon “annabcin lokaci” da William Miller ya fara ganowa, kuma suna nuna cewa lokacin da Assuriya ta kama kabilar arewa, hakan ya zama farkon watsewar da ta ci gaba har tsawon shekaru dubu biyu da ɗari biyar da ashirin. Wannan zamani ya fara ne da bautarsu a shekara ta 723 kafin haihuwar Almasihu, ya kuma ƙare a “lokacin ƙarshe” a 1798. An kai kabilun kudu bauta ta hannun Babila a 677 kafin haihuwar Almasihu, abin da ya fara “lokuta bakwai” a kan Yahuda, waɗanda suka ƙare a wannan wuri guda da annabcin shekaru 2300 na Daniyel 8:14, a ranar 22 ga Oktoba, 1844. Assuriya da Babila sun cika manufa guda ta horo a kan tawayen mutanen Allah, amma Assuriya ce ta fara aiwatar da wannan horon, sa’an nan Babila.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
A cikin dangantakar annabci ta iko uku da ke cikin sura ta goma sha uku, Babila ita ce siffar Assuriya, domin ta zo a bayansa amma ta aikata irin wannan aiki a kan mutanen Allah.
In chapter fifteen, the burden against Moab is against the Protestant churches.
A cikin sura ta goma sha biyar, nauyin da aka ɗora a kan Mowab yana nufin majami’un Furotesta.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Wannan kwatancin Mowab yana wakiltar ikilisiyoyin da suka zama kamar Mowab. Ba su tsaya a matsayinsu na aikin wajibi a matsayin masu tsaro masu aminci ba. Ba su yi aiki tare da halittun sama ba ta wajen amfani da ikon da Allah ya ba su domin su aikata nufin Allah, suna tunkude ikon duhu, kuma suna amfani da kowane irin iko da Allah ya ba su don ciyar da gaskiya da adalci gaba a cikin duniyarmu. Suna da sanin gaskiya, amma ba su aikata abin da suka sani ba.” Seventh-day Adventist Bible Commentary, juzu’i na 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Ikilisiyar Furotesta wadda ta faɗi ita ce ikilisiyar da ta ci gaba da tafiya tare da Ubangiji sa’ad da sauran Furotestanci suka gudu a saƙon mala’ika na biyu. Mowab shi ne Adventism, ƙahon Furotesta da ya faɗi.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Babi na goma sha bakwai yana magana ne game da Damaskus, kuma an bayyana ta a matsayin birni da za a kawar. Birni alama ce ta mulki, kuma mulkin da za a kawar a cikin “kwanaki na ƙarshe” shi ne Amurka.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Babi na goma sha tara annabcin halaka ne a kan Masar, wadda ke wakiltar Majalisar Ɗinkin Duniya da kuma dukan duniya.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Annabce-annabce uku na gaba na halaka a cikin sura ta ashirin da ɗaya suna gāba da mummunar ƙasar hamada ta kudu, Dumah da Arabiya. Waɗannan annabce-annabce uku na halaka suna bayyana Musulunci, daidai da annoba uku na Wahayin Yahaya 8:13.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Annabcin halaka a sura ta ashirin da biyu yana bayyana rabuwa da Adventistocin Laodiceya daga Adventistocin Filadelfiya a lokacin dokar Lahadi.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Sa’an nan kuma a sura ta talatin muna samun nauyin dabbobin kudu, wanda shi ne misali na biyu na tawaye na Adventistocin Laodikiya. Haɗa dukan nauyoyi na Ishaya wuri guda kusan yana magana da kowane ɗan wasa na annabci a cikin “kwanaki na ƙarshe.” Ina zaɓar Ishaya ashirin da uku ne domin in nuna cewa tarihin Amurka, a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, yana mulki daga 1798 har zuwa dokar Lahadi.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Saboda “kowane ɗaya daga cikin annabawan dā ya yi magana ƙasa da yadda ya yi domin zamaninsa fiye da yadda ya yi domin namu, domin haka annabce-annabcensu yana da ƙarfi a gare mu,” kowace furucin annabci tana magana ne ga abubuwan da za su faru a ƙarshen duniya. Wannan gaskiya, haɗe da gaskiyar cewa “dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa” a cikin littafin Ru’ya ta Yohanna, tana tabbatar da littafin Ru’ya ta Yohanna a matsayin ma’aunin tunani don daidaita shaidar annabci game da abubuwan da za su faru a ƙarshen duniya.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
A cikin sura ta goma sha bakwai na Ru’ya ta Yohanna, muna ganin babbar karuwa wadda take yin fasikanci da sarakunan duniya, da kuma hukuncinta na ƙarshe.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Sai ɗaya daga cikin mala’ikun nan bakwai waɗanda suke da tulunan nan bakwai, ya yi magana da ni, yana ce mini, Zo nan; zan nuna maka hukuncin babbar karuwa wadda take zaune bisa ruwaye masu yawa; wadda sarakunan duniya suka yi fasikanci tare da ita, kuma mazaunan duniya suka bugu da ruwan inabin fasikancinta. Ru’ya ta Yohanna 17:1, 2.
The prophets never contradict one another.
Annabawa ba su taɓa saɓa wa juna ba.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Kuma ruhohin annabawa suna ƙarƙashin ikon annabawa. Gama Allah ba shi ne mawallafin ruɗani ba, sai dai na salama, kamar yadda yake a cikin dukan ikilisiyoyin tsarkaka. 1 Korintiyawa 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
A ƙarshen duniya, “hukuncin babbar karuwar nan da take zaune bisa ruwaye masu yawa,” babbar karuwar wadda “sarakan duniya suka yi fasikanci da ita,” babbar karuwar da ta sa “mazaunan duniya” suka bugu “da giyar fasikancinta;” Ishaya ya wakilta ta a matsayin “karuwa” wadda aka manta da ita na “kwanakin sarki ɗaya,” ko kuma shekaru saba’in na annabci. Sa’ad da shekarun saba’in suka cika, Taya “za ta yi fasikanci da dukan mulkokin duniya.” Karuwar Ishaya ita ce babbar karuwar Yahaya. Karuwar Ishaya da karuwar Yahaya suna wakiltar cocin Roman Katolika, gama mace alama ce ta coci a cikin Maganar Allah.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Mata, ku yi wa mazajenku biyayya, kamar yadda kuke yi wa Ubangiji. Gama miji shi ne kan matar, kamar yadda Almasihu kuma shi ne kan ikilisiya; shi ne kuwa Mai-ceton jikin. Saboda haka, kamar yadda ikilisiya take ƙarƙashin Almasihu, haka ma mata su kasance ga mazajensu a cikin kowane abu. Mazaje, ku ƙaunaci matanku, kamar yadda Almasihu kuma ya ƙaunaci ikilisiya, ya kuma ba da kansa dominta; domin ya tsarkake ta, ya tsabtace ta da wankin ruwa ta wurin kalma, domin ya miƙa ta ga kansa a matsayin ikilisiya mai ɗaukaka, marar tabo, ko alamar tsufa, ko wani abu makamancin haka; amma domin ta kasance mai tsarki, marar aibi. Haka ma ya kamata mazaje su ƙaunaci matansu kamar jikinsu kansu. Wanda yake ƙaunar matarsa, kansa yake ƙauna. Gama ba wanda ya taɓa ƙin jikinsa; sai dai yana ciyar da shi, yana kuma kula da shi da taushi, kamar yadda Ubangiji yake yi wa ikilisiya: gama mu gaɓoɓi ne na jikinsa, na namansa, na ƙasusuwansa. Saboda wannan dalili mutum zai bar ubansa da uwarsa, ya manne wa matarsa, su biyun kuwa su zama nama ɗaya. Wannan babban asiri ne: amma ina magana ne game da Almasihu da ikilisiya. Duk da haka, kowannenku ɗaiɗaikun, ya ƙaunaci matarsa kamar kansa; matar kuma ta tabbata tana girmama mijinta. Afisawa 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Manzo Bulus ya bayyana cewa, cikin annabci, ana wakiltar ikilisiyar Almasihu da mace. Saboda haka, mace a cikin annabci ikilisiya ce, amma ikilisiyar Almasihu “mai tsarki ce, marar aibi.” Ikilisiya marar tsarki ana wakiltarta da mace marar tsarki; saboda haka Ishaya ya bayyana karuwa, Yohanna kuma ya bayyana fasika. Suna wakiltar papanci a matsayin fasika, ikilisiyar Allah kuma budurwa ce.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Gama ina kishinku da kishin Allah; domin na ɗaura muku aure ga miji guda, domin in gabatar da ku ga Almasihu a matsayin budurwa mai tsarki. 2 Korintiyawa 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Ba kawai ana wakiltar ikkilisiyar Allah a matsayin budurwa ba, amma kuma an aura mata miji guda ɗaya kaɗai. Taya da babbar karuwar Yahaya suna yin fasikanci tare da sarakunan duniya. Ikklisiyar Katolika tana da alaƙa da maza da yawa, ba da mutum ɗaya kaɗai ba. Daniyel ya sanar da mu cewa sarakunan masarautu ne.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Wannan shi ne mafarkin; kuma za mu bayyana fassararsa a gaban sarki. Kai, ya sarki, sarkin sarakuna ne: gama Allah na sama ya ba ka mulki, iko, ƙarfi, da ɗaukaka. Kuma a duk inda ‘ya’yan mutane suke zaune, namun jeji da tsuntsayen sararin sama ya ba su a hannunka, ya kuma sa ka mai mulki a kansu duka. Kai ne wannan kan na zinariya. Kuma bayanka wata masarauta za ta tashi wadda ta kasa ka, sa’an nan kuma wata masarauta ta uku ta tagulla, wadda za ta yi mulki a kan dukan duniya. Masarauta ta huɗu kuma za ta kasance mai ƙarfi kamar ƙarfe: domin kamar yadda ƙarfe yake farfashewa ya rinjayi kome, haka kuma kamar ƙarfen da yake farfashe duk waɗannan, za ta farfashe ta kuma murƙushe. Daniyel 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
A cikin Daniyel biyu, an bayyana kuma an yi bayanin masarautun annabcin Littafi Mai Tsarki. Yayin da Daniyel yake bayyana mafarkin ga Nebukadnezzar, ya sanar da Nebukadnezzar cewa shi ne kan zinariya. Kan zinariya sarki ne, amma sarki yana wakiltar masarauta. Ikilisiyar Roman Katolika ita ce babbar karuwa wadda take yin fasikanci da dukan sarakunan duniya a ƙarshen shekaru saba’in na annabci. Sarakunan alama ce ta maza, kuma Taya mace ce marar tsarki. Mace ikilisiya ce, karuwa kuwa ikilisiya ce marar tsarki; namiji sarki ne, sarki kuma masarauta ce. Mace ikilisiya ce, sarki kuma jiha ce. Haramtacciyar dangantaka tsakanin waɗannan ƙungiyoyi biyu tana wakiltar fasikancin ruhaniya.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
Tsarin Mulkin Ƙasar Amurka takarda ce ta Allah wadda ta kafe muhimmancin a raba waɗannan abubuwa biyu dabam. Ko da yake ba mu gama tantance Taya a matsayin cocin Roman Katolika ba tukuna, ya dace a wannan lokaci mu yi magana a kan wata alama dabam a cikin Ishaya sura ta ashirin da uku wadda ke bayyana alamar namiji da mace—coci da ƙasa.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Dubi ƙasar Kaldiyawa; wannan al’umma ba ta kasance ba, sai da Assuriyawa suka kafa ta domin mazaunan jeji: suka kafa hasumiyoyinta, suka gina fadodinta; kuma ya mayar da ita kufai. Ishaya 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
A cikin wannan aya, Bāshshuren ya kafa ƙasar Kaldiyawa, ya kuma tsayar da duka “hasumiyai” da “fadodi.” Bāshshuren alama ce ta Nimrod, kuma Kaldiyawa suna wakiltar shugabannin addinai na asiran Babila. “Hasumiya” alama ce ta coci. Sa’ad da Yesu ya gabatar da misalin gonar inabi, Sister White ta yi sharhi a kan misalin kamar haka:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“A cikin misalin, mai gidan yana wakiltar Allah, gonar inabin kuwa tana wakiltar al’ummar Yahudawa, katangar kuma ita ce dokar Allah wadda ta kasance kariyarsu. Hasumiyar kuwa alama ce ta Haikali.” _Desire of Ages_, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
Ba’asshure ne ya kafa ƙasar Kaldiyawa waɗanda suka kafa coci (hasumiya) da “fada.” “Fada” tana wakiltar “sarki,” wanda kuma shi kuma yake wakiltar mulki. Haka kuma ana wakiltar mulki a matsayin birni.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Sai suka ce, To, bari mu gina wa kanmu birni da hasumiya, wadda ƙololuwarta za ta kai har sama; kuma bari mu yi wa kanmu suna, kada a warwatsa mu a kan fuskar dukan duniya. Farawa 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
“Hasumiya” da “fada” da Assuriyawa suka kafa su ne “birnin” da “hasumiya” waɗanda Nimrod ya gina.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Kuma gawawwakin nasu za su kwanta a kan titi na babban birnin, wanda a ruhane ake ce da shi Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Ru’ya ta Yohanna 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Wahayi ya sanar da mu cewa “babban birni” da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya yana wakiltar mulkin Faransa a lokacin juyin juya halin Faransa.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Babban birnin’ da ake kashe shaidun a titunansa, kuma inda gawawwakin su suke kwance, shi ne ‘a ruhaniya’ Masar. A cikin dukan al’ummai da aka gabatar a tarihin Littafi Mai Tsarki, Masar ce ta fi kowa ƙarfin hali wajen musun wanzuwar Allah mai rai da kuma yin tsayayya da umarnansa. Babu wani sarki da ya taɓa kusantar yin tawaye a sarari kuma da tsananin ganganci ga ikon Sama fiye da sarkin Masar. Sa’ad da aka kawo masa saƙon ta bakin Musa, cikin sunan Ubangiji, Fir’auna ya amsa da girman kai cewa: ‘Wane ne Ubangiji, da zan saurari muryarsa in bar Isra’ila ta tafi? Ban san Ubangiji ba, ƙari ga haka kuma ba zan bar Isra’ila ta tafi ba.’ Fitowa 5:2, A.R.V. Wannan shi ne rashin yarda da akwai Allah, kuma al’ummar da Masar take wakilta za ta furta irin wannan musun game da iƙirarin Allah mai rai kuma za ta nuna irin wannan ruhun rashin bangaskiya da ƙin biyayya. Haka kuma ana kwatanta ‘babban birnin’, ‘a ruhaniya,’ da Saduma. Lalacewar Saduma wajen karya dokar Allah ta fi bayyana musamman a cikin fasikanci. Kuma wannan zunubi ma zai zama wata fitacciyar alama ta al’ummar da za ta cika takamaiman bayanan wannan nassin.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Saboda haka, bisa ga kalmomin annabin, ɗan kaɗan kafin shekarar 1798 wani iko mai asalin Shaidan da halinsa zai tashi ya yi yaƙi da Littafi Mai Tsarki. Kuma a ƙasar da za a yi haka a yi shiru da shaidar shaidun Allah biyu, a can za a bayyana rashin bangaskiyar Fir’auna da fasikancin Saduma.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Wannan annabci ya sami cikakkiyar cika mai matuƙar daidaito da ban mamaki a tarihin Faransa. A lokacin Juyin Juya Hali, a shekara ta 1793, ‘a karo na farko duniya ta ji wata majalisar mutane, waɗanda aka haifa kuma aka tarbiyyantar cikin wayewa, kuma suna jingina wa kansu haƙƙin mulkin ɗaya daga cikin mafi kyawun al’umman Turai, suna ɗaga muryarsu a hade domin musun mafi tsattsarkan gaskiyar da ran mutum yake karɓa, kuma gaba ɗaya suka yi watsi da bangaskiya da bautar Allahntaka.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Faransa ce kaɗai al’umma a duniya wadda tabbataccen tarihi ya nuna cewa, a matsayinta na al’umma, ta ɗaga hannunta cikin fito-na-fito na tawaye ga Mahaliccin sararin samaniya. Masu saɓo da yawa, marasa bangaskiya da yawa, sun taɓa kasancewa, kuma har yanzu suna ci gaba da kasancewa, a Ingila, Jamus, Spain, da sauran wurare; amma Faransa ta tsaya dabam a tarihin duniya a matsayin ƙasa guda tilo wadda, ta wurin dokar Majalisar Dokokinta, ta shelanta cewa babu Allah, kuma wadda dukan jama’ar babban birninta, da kuma rinjayen jama’a mai yawa a sauran wurare, mata kamar maza, suka yi rawa suka yi waƙa da farin ciki wajen karɓar wannan sanarwar.’—Blackwood’s Magazine, Nuwamba, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
“Babban birni” da aka ambata a cikin Ru’ya ta Yohanna sura goma sha ɗaya ita ce ƙasar Faransa wadda ta zartar da “dokar Majalisar Dokokinta” tana shelanta cewa babu Allah. Wannan doka bayyana ce ta rashin yarda da Allah kamar yadda tawaye na Fir’auna ya wakilta. Babban birni mulki ne, ko kuma “al’umma” ko “ƙasa.” A cikin Ru’ya ta Yohanna sura goma sha ɗaya, Faransa ta ƙunshi alamu biyu—Masar da Saduma.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
An sanar da mu cewa, “Wannan rashin yarda da Allah ne, kuma al’ummar da Masar ta wakilta za ta furta irin wannan musun game da iƙirarin Allah mai rai, kuma za ta nuna irin wannan ruhu na rashin bangaskiya da ƙin biyayya. ‘Babban birnin’ kuma an kamanta shi, ‘a ruhaniyance,’ da Saduma. Lalacewar Saduma wajen karya dokar Allah ta fi bayyana musamman a cikin fasikanci.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Babban birnin ko ƙasar Faransa an wakilta ta a alama ta wurin wata ƙasa (Masar) da wani birni (Saduma). Masar “za ta furta,” kuma yin magana na wata ƙasa yana wakiltar harkokin jiha ne, ba harkokin coci ba. Masar ita ce jiha, Saduma kuma ita ce coci—wannan ne wakilcin da ake samu a babi na goma sha ɗaya na Ru’ya ta Yohanna.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Maganar’ al’umma ita ce aikin hukumominta na doka da na shari’a.” The Great Controversy, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, Yohanna ya gabatar da abubuwan da suka faru na Juyin Juya Halin Faransa cikin alamar annabci. Ainihin Juyin Juya Halin ya bayar da wadataccen shaida ta tarihi game da ingancin annabce-annabcen Yohanna da ke cikin surar. Yohanna ya yi annabci, sa’an nan Juyin Juya Halin Faransa ya cika annabcin, sannan kuma—duka annabcin da cikar annabcin a tarihi suna bayyana kuma suna daidaita da abubuwan da za su faru a ƙarshen duniya, sa’ad da kuma za a sake haɗa gurɓatacciyar ƙasa da gurɓatacciyar coci. Tabbatacce, wankan jini yana biyo bayan wannan auren marar tsarki. Mulkin Allah shi ma babban birni ne.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Sai ya ɗauke ni cikin Ruhu zuwa wani babban dutse mai tsawo, ya kuma nuna mini babban birnin nan, Urushalima mai tsarki, yana saukowa daga sama daga wurin Allah. Ru’ya ta Yohanna 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Zuwan ango, wanda aka bayyana a nan, yana faruwa ne kafin aure. Auren yana wakiltar karɓar mulkinsa da Almasihu zai yi. Birni Mai Tsarki, Sabuwar Urushalima, wanda shi ne babban birnin mulkin kuma wakilinsa, ana kiransa ‘amarya, matar Ɗan Ragon.’ Mala’ikan ya ce wa Yohanna: ‘Zo nan, zan nuna maka amarya, matar Ɗan Ragon.’ ‘Ya ɗauke ni cikin ruhu,’ in ji annabin, ‘ya kuma nuna mini wancan babban birni, Urushalima mai tsarki, tana saukowa daga sama daga wurin Allah.’ Ru’ya ta Yohanna 21:9, 10.” The Great Controversy, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Ana wakiltar tawaye na Nimrod ta wurin gina hasumiya da birni, wanda yake misalta haɗuwar ikilisiya da ƙasa a ƙarshen duniya, gama dukan annabawa sun yi magana game da ƙarshen duniya. Tawaye na Nimrod kuma ya kasance ci gaban tawayen Lucifer, wanda burinsa shi ne ya karɓi ikon mallakar ikilisiyar Allah da kuma mulkin Allah.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Yaya ka fāɗo daga sama, ya Lusiferu, ɗan safiya! Yaya aka sare ka har ƙasa, kai wanda ka raunana al’ummai! Gama ka ce a zuciyarka, Zan hau zuwa sama, zan ɗaukaka kursiyina sama da taurarin Allah; zan kuma zauna a kan dutsen taro, a iyakokin arewa; zan hau bisa tuddan gizagizai; zan zama kamar Maɗaukaki. Ishaya 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Yayin da Ishaya yake bayyana ɓoyayyun muradun zuciyar Lucifer na ya zama “kamar Maɗaukaki,” sai ya nuna cewa Lucifer yana neman ya zauna a kan kujeru biyu mabambanta ƙwarai. Yana so ya “ɗaukaka” “kursiyinsa sama da taurarin Allah” kuma ya “zauna kuma a kan dutsen taro, a gefen arewa.”
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Al’arshi alama ce ta ikon sarki—ko kuma ikon mulki na ƙasa—kuma “sassan arewa” Ikilisiyar Allah ce.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Waƙa da Zabura domin ’ya’yan Kora. Mai-girma ne Ubangiji, kuma ya cancanci yabo ƙwarai a cikin birnin Allahnmu, a kan dutsen tsarkinsa. Kyakkyawa ne wajen matsayi, abin farin cikin dukan duniya, Dutsen Sihiyona ne, a gefen arewa, birnin babban Sarki. An san Allah a cikin fadodinta a matsayin mafaka. Zabura 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
Urushalima ita ce “birnin babban Sarki,” ta haka tana nuna kursiyin siyasa na Allah; haka kuma Urushalima ita ce “dutsen tsarkinsa,” “a gefunan arewa,” ta haka tana nuna kursiyin addini na Allah. Tun daga farko ana bayyana tawaye da yaƙin Shaiɗan ne a cikin yanayin muradinsa na yin mulki a kan cocin Allah da kuma ƙasar Allah. Bayan haka Shaiɗan ya jagoranci tawayen Nimrod, kuma ƙasar da ya kafa wa Kaldiyawa ana wakilta ta a matsayin ƙasa inda Nimrod ya gina hasumiya da kuma birni—coci da ƙasa.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Saboda haka, sa’ad da karuwar Ishaya da kuma babbar karuwar Yohanna suka yi zina tare da sarakunan duniya, annabci yana nuna cewa wata dangantaka marar tsarki tana faruwa tsakanin cocin Katolika ta Roma da sarakunan duniya a ƙarshen shekaru saba’in na annabci.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Layin annabcin Ishaya ya bayyana hukuncin karuwar Taya a babi na ashirin da uku, kuma Yohanna ya bayyana wannan hukunci ɗaya ta wurin alamar wata mace mai jan launi, wadda aka bayyana a matsayin “Babila mai girma.” Shaida ta uku game da wannan hukunci ɗaya na wannan karuwa ɗaya ita ce kamar haka:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“An kwatanta matar nan (Babila) ta cikin Ru’ya ta Yohanna 17 da cewa, ‘tana sanye da shunayya da jan alharini, kuma an yi mata ado da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da kofin zinariya a hannunta cike da abubuwan ƙyama da ƙazanta: ... kuma a goshinta an rubuta suna, Asiri, Babila Mai Girma, uwar karuwai.’ Annabin ya ce: ‘Na ga matar tana bugu da jinin tsarkaka, da kuma jinin shahidan Yesu.’ An kuma ƙara bayyana Babila da cewa ita ce ‘wannan babban birni, wanda yake mulki a kan sarakunan duniya.’ Ru’ya ta Yohanna 17:4–6, 18. Ikon da ya yi ta riƙe mulkin danniya a kan sarakunan Kiristendam na ƙarni masu yawa shi ne Roma.” The Great Controversy, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Taya ita ce cocin Roman Katolika a “kwanaki na ƙarshe.” A wancan lokaci fafaroma zai fito ya raira waƙoƙinta na ruɗi ga sarakunan duniya, ta haka yana jagorantar sarakunan zuwa yin aikin zina, wanda a cikin annabci yake nufin haɗuwar coci da ƙasa.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Kuma zai zama a wannan rana, za a manta da Taya har tsawon shekara saba’in, gwargwadon kwanakin sarki guda ɗaya; bayan cikar shekara saba’in, Taya za ta yi waƙa kamar karuwa. Ishaya 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Sarki yana wakiltar mulki a cikin annabcin Littafi Mai Tsarki, saboda haka za a manta da Taya a lokacin da wani mulki na annabci yake mulki har na shekara saba’in.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Kuma zai zama a wannan rana, cewa za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in, Taya za ta yi waƙa kamar karuwa. Ki ɗauki garaya, ki kewaya birnin, ke karuwar da aka manta da ita; ki yi zaƙin kiɗa, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai zama bayan cikar shekara saba’in, cewa Ubangiji zai ziyarci Taya, ita kuwa za ta koma ga ladarta, za ta yi fasikanci tare da dukan mulkokin duniya a bisa fuskar ƙasa. Ishaya 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
A cikin kwanakin wata masarauta guda ɗaya da take mulki har tsawon shekaru saba’in na annabci, za a manta da cocin Roman Katolika. A ƙarshen shekaru saba’in ɗin, ikon paparoma zai “raira waƙa mai daɗi, ya raira waƙoƙi da yawa.” A ma’ana ta annabci, “waƙa” tana wakiltar “ƙwarewa.”
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“A bisa tekun lu’ulu’u da yake gaban kursiyin, wancan tekun gilashi kamar an gauraye shi da wuta,—haka yake ƙyalli da ɗaukakar Allah,—aka tattara taron waɗanda suka ‘yi nasara a kan dabbar, da a kan siffarta, da a kan alamarta, da a kan adadin sunanta.’ Tare da Ɗan Ragon a kan Dutsen Sihiyona, ‘suna riƙe da garayun Allah,’ suna tsaye, mutum dubu ɗari da arba’in da huɗu waɗanda aka fanso daga cikin mutane; kuma ana jin sauti kamar karar ruwaye masu yawa, kuma kamar karar wata babbar tsawa, ‘muryar masu kaɗa garaya suna kaɗa garayunsu.’ Kuma suna rera ‘sabuwar Waƙa’ a gaban kursiyin, waƙar da ba wanda zai iya koya sai mutum dubu ɗari da arba’in da huɗu. Ita ce waƙar Musa da ta Ɗan Ragon—waƙar ceto. Ba wanda zai iya koyon wannan waƙa sai mutum dubu ɗari da arba’in da huɗu; gama ita ce waƙar ƙwarewarsu—ƙwarewa irin wadda babu wani taro dabam da ya taɓa samu. ‘Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda Yake tafiya.’ Waɗannan, da aka ɗauke su daga duniya, daga cikin masu rai, ana lissafta su a matsayin ‘nunin fari ga Allah da ga Ɗan Ragon.’ Ru’ya ta Yohanna 15:2, 3; 14:1-5. ‘Waɗannan su ne waɗanda suka fito daga babban tsanani;’ sun ratsa lokacin wahala irin wadda ba a taɓa yi ba tun da aka kafa al’umma; sun jimre baƙin cikin lokacin wahalar Yakubu; sun tsaya ba tare da mai shiga tsakani ba a lokacin zubowar hukuncin Allah na ƙarshe. Amma an cece su, gama sun ‘wanke rigunansu, suka mai da su farare cikin jinin Ɗan Ragon.’ ‘A bakunansu ba a sami ruɗu ba: gama ba su da aibi’ a gaban Allah. ‘Saboda haka suke gaban kursiyin Allah, suna bauta Masa dare da rana a cikin Haikalinsa: Shi kuma wanda yake zaune a kan kursiyin zai zauna a tsakaninsu.’ Sun ga duniya ta lalace da yunwa da annoba, rana kuma tana da iko ta ƙone mutane da zafi mai tsanani, su kansu kuma sun sha wahala, yunwa, da ƙishi. Amma ‘ba za su ƙara jin yunwa ba, ba kuma za su ƙara jin ƙishi ba; rana kuma ba za ta ƙara bugun su ba, ko wani zafi. Gama Ɗan Ragon da yake a tsakiyar kursiyin zai ciyar da su, zai kuma bishe su zuwa maɓuɓɓugan ruwaye masu rai: Allah kuma zai share dukan hawaye daga idanunsu.’ Ru’ya ta Yohanna 7:14-17.” The Great Controversy, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘A cikin Haikalinsa kowa yana magana game da ɗaukakarsa’ (Zabura 29:9), kuma waƙar da waɗanda aka fansa za su rera—waƙar abin da suka fuskanta—za ta shelanta ɗaukakar Allah: ‘Manya ne kuma abin al’ajabi ne ayyukanka, ya Ubangiji Allah, Maɗaukaki; adalai ne kuma gaskiya ne hanyoyinka, ya Sarkin zamanai. Wane ne ba zai ji tsoronka ba, ya Ubangiji, ya kuma ɗaukaka sunanka? gama kai kaɗai ne mai tsarki.’ Ru’ya ta Yohanna 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
A ƙarshen shekaru saba’in na annabci, papacy za ta “yi kiɗa mai daɗi, ta rera waƙoƙi da yawa, domin” a “tuna da ke.” A ƙarshen masarautar da take mulki na shekaru saba’in na annabci, cocin Roman Katolika za ta tunatar da duniya game da abin da ta fuskanta a tarihin da ya gabata. A cikin wannan tarihin ta yi mulki a matsayin ikon ɗabi’a a cikin dangantaka tsakaninta da sarakunan Turai. An dace a bayyana wannan tarihin a matsayin Zamanan Duhu, kuma dukan duhun da za a iya dangantawa ta kowace hanya da tarihin da Papacy ta yi mulki a kan sarakunan Turai za a iya jingina shi ga ainihin matakin tushe wanda ya haifar da dukan duhun da ya biyo baya. Wannan matakin shi ne haɗuwar coci da ƙasa, haɗuwar sarakunan Turai da cocin Katolika. A cikin auren Littafi Mai Tsarki, namiji ne zai mallaki mace, amma fasikancin da ya faru a wannan tarihin ya kasance a juye da sahihin tsarin dangantakar namiji da mace.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
A ƙarshen shekaru saba’in za a yi babban rikici sa’ad da mulkin annabcin Littafi Mai Tsarki wanda yake mulkin duniya a cikin tsawon lokacin da aka manta da Paparoma a fahimtar annabci zai kai ga ƙarshe. Rikicin duniya baki ɗaya da rushewar wannan mulki ta haifar zai buɗe ƙofa ga cocin Katolika ta fara sanar da duniya cewa, domin a iya tsallake lokutan wahala da rushewar wannan mulki ta haifar, dole ne duniya ta miƙa kai ga ikon ɗabi’a na cocin Roman Katolika, kamar yadda aka nuna a tarihin Zamanan Duhu.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Sa’ad da mulkin ya ƙare kuma papanci ya rerar waƙar gogewarta ta dā, wato gogewar da masana tarihi ke lakabawa da duhu; to, ta yaya wannan tarihin duhu zai yiwu ya zama saƙo ga papanci da za ta raba wa sarakunan duniya wanda zai rinjaye su su yi fasikanci da ita? A cikin babban rikici, me ya sa gogewar zamanai da suka shige, (waƙarta) gogewarta kafin a manta da ita a annabce, za ta ba da hujjar da sarakunan duniya za su karɓi gogewar duhu a matsayin mafita ga babban rikicinsu?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Wani babban rukuni, har ma daga cikin waɗanda ba su nuna wata tagomashi ga Romanism ba, ba sa hango wani babban haɗari daga ikonta da tasirinta. Mutane da yawa suna dagewa cewa duhun hankali da na ɗabi’a da ya yi rinjaye a zamanin Tsakiyar Zamani ne ya taimaka ga yaɗuwar koyarwarta, camfe-camfenta, da danniyarta, kuma cewa mafi girman wayewar zamani na yau, yawaitar bazuwar ilimi gaba ɗaya, da ƙaruwa wajen sassauci a al’amuran addini, suna hana sake farfaɗowar rashin haƙuri da mulkin zalunci. Har ma ana yi wa ainihin tunanin cewa irin wannan yanayi zai sake kasancewa a wannan zamani mai haske ba’a. Gaskiya ne cewa babban haske—na hankali, na ɗabi’a, da na addini—yana haskakawa a kan wannan tsara. A cikin buɗaɗɗun shafukan Kalmar Allah Mai Tsarki, an zubar da haske daga sama a kan duniya. Amma ya kamata a tuna cewa gwargwadon girman hasken da aka bai wa mutum, gwargwadon girman duhun waɗanda suke karkatar da shi kuma suke ƙin karɓarsa.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
Nazari na Littafi Mai Tsarki cikin addu’a zai nuna wa Furotestoci ainihin halin papacy, kuma zai sa su ƙyamace ta, su kuma guje mata; amma da yawa suna da hikima ƙwarai a cikin ganin kansu har ba sa jin wata bukata ta neman Allah da tawali’u domin a bishe su zuwa ga gaskiya. Ko da yake suna taƙama da haskensu, duk da haka jahilai ne game da Nassosi da kuma ikon Allah. Dole ne su sami wata hanya ta kwantar da lamiransu, kuma suna neman abin da ya fi ƙarancin ruhaniya kuma mafi ƙasƙantar da kai. Abin da suke so shi ne wata hanya ta manta da Allah wadda za ta bayyana kamar hanya ce ta tunawa da Shi. Papacy ta dace ƙwarai da biyan bukatun duk waɗannan. A shirye take domin rukuni biyu na ’yan Adam, waɗanda kusan suka haɗa da dukan duniya—waɗanda za su sami ceto ta wurin cancantarsu, da kuma waɗanda za su sami ceto suna cikin zunubansu. A nan ne asirin ikonta yake.
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“An nuna cewa rana ta babban duhun fahimi tana da amfani ga nasarar papanci. Har yanzu za a nuna cewa rana ta babban hasken fahimi ma daidai take da amfani ga nasararsa. A zamanan da suka shuɗe, sa’ad da mutane suke babu Kalmar Allah kuma babu sanin gaskiya, an rufe musu idanu, dubban mutane kuma aka kama su cikin tarkon ruɗi, ba tare da sun ga ragar da aka shimfiɗa wa ƙafafunsu ba. A cikin wannan tsara akwai mutane da yawa waɗanda kyallin hasken hasashen ɗan’adam, wato ‘kimiyyar da ake kira haka a ƙarya,’ ke ɗauke musu gani; ba sa gane ragar, kuma suna shiga cikinta da sauƙi kamar waɗanda aka rufe musu idanu. Allah ya nufa a riƙe ƙarfin hankalin mutum a matsayin baiwa daga Mahaliccinsa, kuma a yi amfani da su cikin hidimar gaskiya da adalci; amma idan ana renon girman kai da kwaɗayi, kuma mutane suna ɗaukaka ra’ayoyinsu fiye da Kalmar Allah, to, basira na iya aikata mummunar cuta fiye da jahilci. Saboda haka ƙaryar kimiyyar wannan zamani, wadda ke rusa bangaskiya ga Littafi Mai Tsarki, za ta tabbatar da nasara wajen shirya hanya domin karɓuwar papanci, tare da siffofinsa masu faranta rai, kamar yadda hana ilimi ya yi nasara wajen buɗe hanya domin ɗaukakarsa a Zamanan Duhu.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Katolika na Roma suna yarda cewa cocinsu ne ya yi canjin Asabar, kuma suna kawo wannan canji ɗin a matsayin hujjar mafi girman ikon cocin. Suna bayyana cewa, ta wajen kiyaye rana ta fari ta mako a matsayin Asabar, Furotestoci suna amincewa da ikonta na kafa doka a al’amuran Allahntaka. Cocin Roma ba ta yi watsi da iƙirarinta na rashin yiwuwar kuskure ba; kuma sa’ad da duniya da majami’un Furotesta suka karɓi wata Asabar ta jabu da ita ta ƙirƙira, alhali suna ƙin Asabarin Jehobah, a zahiri suna amincewa da wannan iƙirari. Suna iya kawo hujja ta iko domin wannan canjin, amma kuskuren tunaninsu yana da sauƙin ganewa. Mabiɗin paparoma yana da isasshen kaifin basira ya ga cewa Furotestoci suna ruɗin kansu, suna rufe idanunsu ga gaskiyar abin da yake cikin lamarin da son rai. Yayin da tsarin Lahadi yake ƙara samun karɓuwa, yana farin ciki, yana jin tabbaci cewa a ƙarshe zai kawo dukan duniyar Furotesta ƙarƙashin tutar Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Canjin Asabaci shi ne alama ko hatimin ikon cocin Roma. Waɗanda, suna fahimtar da’awar umarni na huɗu, suka zaɓi su kiyaye Asabacin ƙarya a madadin na gaskiya, ta haka suna ba da girmamawa ga wannan iko wanda shi kaɗai ne ya umarce shi. Alamar dabbar ita ce Asabacin papanci, wanda duniya ta karɓa a madadin ranar da Allah ya ƙayyade.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Amma lokacin karɓar alamar dabbar, kamar yadda aka ayyana a cikin annabci, bai riga ya zo ba. Lokacin gwaji bai riga ya zo ba. Akwai Kiristoci na gaskiya a cikin kowace coci, har da tarayyar Roman Katolika. Ba a hukunta kowa ba sai bayan sun sami haske kuma sun ga wajibcin umarni na huɗu. Amma sa’ad da doka za ta fito tana tilasta Asabar ta jabu, kuma sa’ad da ƙara mai ƙarfi ta mala’ika na uku za ta yi wa mutane gargaɗi game da bauta wa dabbar da siffarta, to, za a fayyace iyaka a sarari tsakanin ƙarya da gaskiya. Sa’an nan waɗanda har yanzu suka ci gaba cikin keta doka za su karɓi alamar dabbar a goshinsu ko kuma a hannuwansu.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Da saurin takawa muna kusantar wannan zamani. Sa’ad da majami’un Furotesta za su haɗa kai da ikon mulkin duniya domin su goyi bayan addinin ƙarya, wanda kakanninsu suka jure wa mafi tsananin tsanantawa saboda su yi adawa da shi, a sa’an nan ne za a tilasta Asabarar Paparoma ta wurin haɗaɗɗen ikon coci da gwamnati. Za a sami ridda ta ƙasa baki ɗaya, wadda ba za ta ƙare da komai ba sai rushewar ƙasa baki ɗaya.” Bible Training School, February 2, 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Yanzu mun riga mun tabo alamomi biyar daga cikin alamomin da muke neman tantancewa kafin mu yi cikakken bayani a kan babin kansa. Birni masarauta ce a cikin annabcin Littafi Mai Tsarki, kuma a Ishaya ashirin da uku akwai masarautu biyu da suke da kusanci sosai da juna, amma kuma sun bambanta a fili. Ta farko ita ce “birnin mai naɗa rawani,” ɗayar kuma ita ce “birnin ’yan kasuwa.” A cikin kwanaki na ƙarshe, ikon da yake riƙe da iko a kan haɗin kai na ninki uku na macijin, dabba, da annabcin ƙarya shi ne papanci. Ita ce masarautar da take da rawani.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Yayin da muke kusantar rikici na ƙarshe, yana da matuƙar muhimmanci cewa jituwa da haɗin kai su kasance a tsakanin kayan aikin Ubangiji. Duniya ta cika da guguwa da yaƙi da saɓani. Amma a ƙarƙashin kai ɗaya—ikon papanci—mutane za su haɗu domin su yi gāba da Allah a cikin mutumin shaidunsa. Wannan haɗin kai an ƙarfafa shi ta wurin babban mai ridda. Yayin da yake neman haɗa wakilansa wajen yaƙi da gaskiya, zai yi aiki kuma domin ya rarraba ya watse masu kare ta. Kishi, mugun zato, mugun magana, shi ne yake zuga su domin su haifar da rashin jituwa da rarrabuwa.” Testimonies, juzu’i na 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Mulkin da ke da rawani shi ne Taya, wanda ma’anarsa ita ce, “dutse.” A cikin wannan babi Taya tana wakiltar papanci da ke aiki domin ta kwaikwayi Almasihu ta hanyar ƙarya, gama papanci maƙiyin Almasihu ne. Kalmar “anti” a cikin maƙiyin Almasihu na nufin “a madadin.” Papanci na neman kwaikwayon Almasihu ta hanyar ƙarya a kowane mataki, kuma sunan Taya na nufin dutse, gama papanci kwaikwayon “Dutsen Zamani” ne ta hanyar ƙarya.
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
Wãne ne ya ƙulla wannan shawara gāba da Taya, birnin da yake sa wa sarakuna rawani, wanda ’yan kasuwarsa sarakuna ne, wanda masu cinikinsa su ne manyan mutanen duniya? Ubangijin runduna ne ya ƙudura haka, domin ya ƙazantar da girman kai na dukan ɗaukaka, ya kuma ƙasƙantar da dukan manyan mutanen duniya. Ki ratsa ƙasarki kamar kogi, ya ’yar Tarshish: babu sauran ƙarfi. Ya miƙa hannunsa bisa teku, ya girgiza mulkoki: Ubangiji ya ba da umarni gāba da birnin ’yan kasuwa, domin ya hallaka kagarorinsa. Ishaya 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Mun yi nufin nunawa ta bakin shaidu masu yawa cewa “girgizar dauloli” Allah ne yake aiwatarwa, ta hannun Musulunci. Musulunci shi ne ikon da yake fusata al’ummai, kuma ake amfani da shi domin girgiza al’ummai. A wannan wuri muna bayyana cewa Ubangiji ya ƙaddara ya jefa “dukan masu daraja na duniya” cikin ƙasƙanci, waɗanda su ne “’yan kasuwa” da “masu safara” waɗanda za a hallaka “kagara”nsu. Birnin kasuwanci da birnin naɗa sarauta sun “tsokane rashin jin daɗin sama,” kuma Ubangiji ya yi nufin ya lalatar da “kagara”nsu, kuma wannan yana wakiltar tattalin arziki. Rugujewar tattalin arziki tana faruwa kafin dokar Lahadi a Amurka, domin kafin dokar Lahadi ’yan ƙasar Amurka suna nema a mai da su “ga yardar Allah da wadata ta ɗan lokaci.” Hujjarsu ita ce shari’un Allah ba za su ƙare ba sai an “tilasta” kiyaye Lahadi “ƙwarai.” Shaidu masu yawa daga Littafi Mai Tsarki sun yarda cewa muna dab da wani mummunan rushewa a tattalin arzikin duniya. Wannan rushewar tana faruwa kafin dokar Lahadi, kamar yadda rushewar shekara ta 1837 ta faru kafin Oktoba 22, 1844.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Kuma sa’an nan babban mai-ruɗin nan zai rinjayi mutane cewa waɗanda suke bauta wa Allah ne suke jawo waɗannan mugayen abubuwa. Rukunin mutanen da suka tunzura fushin Sama za su ɗora dukan wahalolinsu a kan waɗanda biyayyarsu ga dokokin Allah take zama tsautawa ta dindindin ga masu ƙetare doka. Za a shelanta cewa mutane suna ɓata wa Allah rai ta hanyar keta Asabarin Lahadi; cewa wannan zunubi ne ya kawo masifu waɗanda ba za su gushe ba sai an tilasta kiyaye Lahadi da tsauri; kuma cewa waɗanda suke gabatar da haƙƙin doka ta huɗu, ta haka suna rushe girmamawa ga Lahadi, su ne masu tada hankalin jama’a, suna hana mayar da su ga yardar Allah da wadata ta duniya. Ta haka zargin da aka taɓa yi tun dā a kan bawan Allah za a maimaita shi bisa dalilai da aka kafa daidai gwargwado: ‘Sai ya zama, da Ahab ya ga Iliya, Ahab ya ce masa, Ashe, kai ne wanda yake damun Isra’ila? Sai ya amsa ya ce, Ban dami Isra’ila ba; amma kai, da gidan ubanka, domin kun yashe umarnan Ubangiji, kai kuma ka bi Ba’alim.’ 1 Sarakuna 18:17, 18. Kamar yadda za a hura fushin jama’a ta wurin tuhumce-tuhumcen ƙarya, za su bi hanyar da ta yi kama ƙwarai da wadda Isra’ila mai ridda ta bi game da Iliya wajen yi wa jakadun Allah.” Babban Rikici, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
Iliya yana fuskantar annabawan Ba’al da firistocin kurmi a Dutsen Karmel yana wakiltar dokar Lahadi. Saƙon ga ikkilisiya shi ne, “ku zaɓi yau wanda za ku bauta wa.” Sa’ad da aka maimaita wannan tarihin a lokacin dokar Lahadi, tambayar ita ce, “wace rana za ku zaɓa, gama ranar da kuka zaɓa tana nuna wanda kuke bauta wa.” Kafin Dutsen Karmel akwai shekaru uku da rabi na matsananciyar fari. Kafin dokar Lahadi akwai jerin dokokin Lahadi, amma ba a “tilasta su sosai” ba. Ka’idar da take da alaƙa da dokar Lahadi ita ce ridda ta ƙasa tana biye da halakar ƙasa. Misalin wannan shi ne Konstantin a shekara ta 321 ya kafa dokar Lahadi, kuma ba da daɗewa ba ƙaho huɗu na fari na Ru’ya ta Yohanna sura ta takwas suka fara kawo Daular Roma ta Yamma zuwa ƙarshenta a shekara ta 476. Labarin Konstantin yana da muhimmanci domin ya ƙunshi ɗaukaka Lahadi a hankali, tare kuma da ƙuntatawar ci gaba a kan Asabar ta rana ta bakwai. Wannan tarihin ci gaba ya kai ga ƙarshe sa’ad da aka tilasta wa ’yan ƙasa su kiyaye Lahadi ko kuma a tsananta musu saboda kiyaye Asabar. Wannan kuma shi ne ƙarshe na ƙaruwa a dokokin Lahadi a cikin Amurka. Wata ka’ida da take da alaƙa da tilasta bauta ta Lahadi ita ce, “ridda ta ƙasa tana biye da halakar ƙasa.” Wannan ka’ida tana nufin cewa ƙaruwa a tilasta dokokin Lahadi yana haifar da ƙaruwa a hukuncin Allah, kafin ainihin dokar Lahadi ta Ru’ya ta Yohanna goma sha uku aya ta goma sha ɗaya. Kowace kafa doka za ta kawo halaka da ta dace da ita. Hukunce-hukuncen da ’yan ƙasa suke zargin masu kiyaye Asabar da haifarwa, a zahiri ƙaruwa a tilasta dokokin Lahadi ne ke haifar da su. Mun haɗa da wani nassi daga The Great Controversy, wanda na yi wa take Sunday Progression. Ina ba da shawarar ku sake karanta wannan sau ɗaya kuma. Yana cikin rukunin da ake kira The Spirit of Prophecy.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Allah ya bayyana abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya da ƙarfi gāba da guguwar adawa da hasala. Waɗanda aka yi wa gargaɗi game da abubuwan da ke gabansu, bai kamata su zauna cikin natsataccen jiran guguwar da ke zuwa ba, suna ta’azantar da kansu cewa Ubangiji zai kiyaye amintattunsa a ranar wahala. Ya kamata mu kasance kamar mutane masu jiran Ubangijinsu, ba cikin jiran banza ba, sai dai cikin aiki na gaskiya, tare da bangaskiya marar girgiza. Yanzu ba lokaci ba ne da za a bari tunaninmu ya shagaltu da abubuwa marasa muhimmanci sosai. Yayinda mutane suke barci, Shaiɗan yana ta shirya al’amura da himma domin kada mutanen Ubangiji su sami jinƙai ko adalci. Yunkurin Lahadi yanzu yana ci gaba ne a cikin duhu. Shugabanni suna ɓoye ainihin batun, kuma da yawa daga cikin waɗanda suka haɗa kai da wannan yunkuri ba su ma ganin inda wannan ɓoyayyen kwarara yake nufa ba. Ikirarin da yake yi masu laushi ne kuma a bayyane suna kama da na Kirista, amma sa’ad da zai yi magana, zai bayyana ruhun macijin. Hakkinmu ne mu yi dukan abin da yake cikin ikonmu domin kau da haɗarin da ake yi wa barazana. Ya kamata mu yi ƙoƙari mu kawar da son zuciya ta wajen gabatar da kanmu a sahihin haske a gaban mutane. Ya kamata mu gabatar musu da ainihin batun da ake gardama a kai, ta haka muna tsoma baki da mafi ingancin hamayya gāba da matakan da suke taƙaita ’yancin lamiri. Ya kamata mu binciki Nassosi kuma mu iya ba da dalilin bangaskiyarmu. Annabi ya ce: ‘Mugaye za su yi mugunta: babu kuwa ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta.’” Testimonies, volume 5, 452.
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Yana da wuya a gane motsin neman kafa dokar Lahadi, domin yana ci gaba ne cikin “duhu” kuma papanci “a boye ba tare da an zarge shi ba” yana “ƙarfafa rundunoninsa a asirce domin cika manufofinsa na kansa.” Gaskiya ne cewa aikin neman zartar da dokar Lahadi cikin duhu muhimmin batu ne a cikin aikin gwajin dubu ɗari da arba’in da huɗu. “Ba ko ɗaya daga cikin mugaye da zai fahimta,” bisa ga Daniyel da Sister White. “Mugaye” a cikin Daniyel su ne “budurwai marasa hikima” na Matiyu, waɗanda Sister White ta bayyana a matsayin Laodiceyawa. Masu hikima za su fahimci abubuwan da suke faruwa yanzu, ko da tarihin da yake kewaye da mu yana kama da ya saɓa wa maganar Allah. Shin muna gaskata maganar Allah ne ko abin da yake faruwa a kewaye da mu? Duk da haka an riga an yi mana gargaɗi cewa ƙarshe zai kasance kamar kwanakin Nuhu.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Duniya, cike da tarzoma, cike da nishaɗin marasa tsoron Allah, tana barci, tana barci cikin kwanciyar hankali ta jiki. Mutane suna nesanta zuwan Ubangiji. Suna yi wa gargaɗi ba’a. Ana yin taƙama ta masu girman kai cewa, ‘Dukan abubuwa suna ci gaba kamar yadda suke tun daga farko.’ ‘Gobe za ta zama kamar yau, har ma fiye da haka da yalwa ƙwarai.’ 2 Bitrus 3:4; Ishaya 56:12. Za mu ƙara nutsewa cikin son nishaɗi. Amma Almasihu ya ce, ‘Ga shi, ina zuwa kamar ɓarawo.’ Ru’ya ta Yohanna 16:15. A daidai lokacin da duniya take tambaya cikin raini, ‘Ina alkawarin zuwansa?’ alamomin suna cika. Yayin da suke kuka, ‘Salama da kwanciyar rai,’ hallaka ta farat ɗaya tana zuwa. Sa’ad da mai ba’a, mai ƙin gaskiya, ya zama mai girman kai da dogaro da kai; sa’ad da ake ci gaba da al’adar aiki a fannoni dabam-dabam na neman kuɗi ba tare da kula da ƙa’ida ba; sa’ad da ɗalibi yake neman sanin kowane abu da marmari sai dai Littafi Mai Tsarkinsa, Almasihu yana zuwa kamar ɓarawo.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Komai a duniya yana cikin tashin hankali. Alamomin zamani masu ban tsoro ne. Abubuwa masu zuwa sukan jefa inuwoyinsu tun kafin su zo. Ruhun Allah yana janyewa daga duniya, kuma masifa tana bin masifa ta teku da ta ƙasa. Akwai guguwa, girgizar ƙasa, gobara, ambaliya, da kisankai iri-iri. Wa zai iya karanta abin da zai faru a gaba? Ina tsaro yake? Babu tabbaci a cikin wani abu na ɗan-adam ko na duniya. Da sauri mutane suke jibge kansu ƙarƙashin tutar da suka zaɓa. Cikin rashin natsuwa suke jira kuma suna sa ido ga motsin shugabanninsu. Akwai waɗanda suke jira, suna sa ido, kuma suna aiki domin bayyanar Ubangijinmu. Wani rukuni kuma suna shiga sahu ƙarƙashin jagorancin babban mai ridda na farko. Kaɗan ne suke gaskatawa da zuciya da rai cewa muna da jahannama da za mu guje wa, da sama da za mu samu.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Rikicin yana ta karasowa a hankali a kanmu. Rana tana haskakawa a sararin sama, tana bin zagayenta na yau da kullum, kuma sammai har yanzu suna bayyana ɗaukakar Allah. Har yanzu mutane suna ci suna sha, suna shukawa suna ginawa, suna aure, ana kuma ba da aure. Har yanzu ’yan kasuwa suna saye suna sayarwa. Mutane suna turmutsutsu da juna, suna fafatawa domin matsayi mafi girma. Masu son nishaɗi har yanzu suna cika gidajen wasan kwaikwayo, gasar tseren dawakai, gidajen caca. Matuƙar tashin hankali ne yake mamaye ko’ina, duk da haka sa’ar jarrabawa tana gaggawar rufewa, kuma kowane al’amari yana gab da a yanke masa hukunci na har abada. Shaidan yana ganin lokacinsa ya yi kaɗan. Ya sa dukan kayan aikinsa suna aiki domin a ruɗi mutane, a yaudare su, a shagaltar da su, a kuma tsunduma su cikin maye da mantuwa, har ranar jarrabawa ta ƙare, kuma ƙofar jinƙai ta rufe har abada.”
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
Cikin nauyin gaske kalmomin gargadin Ubangijinmu suna saukowa zuwa gare mu ta cikin ƙarnuka daga Dutsen Zaitun: “Ku kula da kanku, kada a kowane lokaci zukatanku su yi nauyi da yawan ci, da maye, da damuwar wannan rayuwa, har wannan rana ta zo muku ba zato.” “Saboda haka ku yi tsaro, ku kuma yi addu’a kullum, domin a ƙidaya ku masu cancanta ku tsere daga dukan waɗannan abubuwan da za su faru, kuma ku tsaya a gaban Ɗan mutum.” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
A cikin sura ta ashirin da uku ta Ishaya, Zidon ita ce Amurka, kuma Tayar ita ce papanci. Tayr da Zidon tsoffin biranen Fonisiya ne na zamani guda, waɗanda suke a bakin gabar Tekun Bahar Rum. An san su da cinikayyar teku, dukiya, da tasiri a cikin tsohuwar duniya. A cikin nassin, Zidon da “’yan kasuwanta” sun wadata Tarshish. ’Yan kasuwar Zidon sun yi fataucin “irin Sihor,” wanda shi ne “girbin kogi,” kuma shi ne ’ya’yan “kogin,” kuma shi ne “kuɗin shigarta,” gama ita ce “kasuwar al’ummai.” Dukan annabawa suna magana game da ƙarshen duniya, to wa ce ce kasuwar al’ummai a ƙarshen duniya? Ita ce Amurka.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
Sihor kogi ne a Masar (mai yiwuwa rafin Nilu ne) kuma ana amfani da shi ya wakilci arzikin duniya, gama Masar ita ce duniya. “’Yar budurwar” Zidon tana wakiltar ƙarni na ƙarshe na Amurka, kuma ana zaluntarta ta dalilin dokar soja da ke tare da dokar Lahadi da kuma halakar ƙasa da take biyo baya nan da nan. Waɗannan budurwai na Zidon ana tsawata musu ta wurin tambayar da ta shafi Taya mai cewa, “Wannan ce birninku mai farin ciki” (mulki) da Amurka ta yi farin ciki da shi? “Wannan ce mulkin” “wanda tsufansa tun zamanai na dā ne,” alhali bisa ga nassin an kafa shi ne ta wurin Nimrod, jim kaɗan bayan tufana?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Allah ya ƙaddara kuma ya “nufa” game da “Taya, birnin mai ba da rawani,” ya hukunta ta. Hukuncin da ya rataya a kan papacy ya haɗa da rushewar tsarin kuɗi na duniya, gama “Ubangiji ya ba da” “umurni a kan” “Sidon” “birnin ’yan kasuwa,” (Amurka.) Umurninsa “na hallaka katangar ƙarfi,” wato tattalin arzikin Amurka, shi ne umarnin Asabbaci, gama ridda ta ƙasa tana biye da halakar ƙasa.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Azabarar papanci tana farawa da rugujewar tattalin arzikin dukan duniya a matsayin martani ga halakar tattalin arzikin Amurka. Zidon tana da “gida” da ke da alaƙa da tattalin arzikinta, saboda haka tana wakiltar tsarin kuɗi da aka hallaka, gama ba za ku ƙara shiga ciki ba. Babu ƙarin saka jari ko riba daga wancan “gida,” gama an hallaka shi. Halakar tana faruwa ne a lokacin dokar Lahadi, ko da yake tun kafin dokar Lahadi akwai hukunce-hukuncen da suke ta ƙaruwa. Sa’ad da rugujewar ta auku, papanci, Amurka tare da sarakunanta ’yan kasuwa da fitattun masu fataucinta da jiragen Tarshish za su “yi kuka mai ƙarfi.”
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Wurin da ake kira “Tarshish” a cikin wannan nassi yana da alaƙa da arziki a zamanin dā, kuma jiragen ruwan Tarshish a cikin Littafi Mai Tsarki su ne fitaccen alamar ƙarfin tattalin arziki.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Gama jiragen ruwan sarki suna zuwa Tarshish tare da bayin Huram: sau ɗaya a cikin kowace shekara uku jiragen Tarshish sukan zo suna kawo zinariya, da azurfa, da hauren giwa, da birai, da dawisu. Kuma sarki Sulemanu ya fi dukan sarakunan duniya wadata da hikima. 2 Tarihi 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Jirage suna wakiltar ƙarfi na tattalin arziki, kuma Tarshish ita ce babbar jirgin tattalin arziki a annabcin Littafi Mai Tsarki. An faɗa wa tsara ta ƙarshe ta Tarshish, wadda “‘yar” Tarshish ke wakilta, cewa ta “ketare ƙasarki kamar kogi,” abin da kuma ta tarar shi ne cewa ƙasarta “ba ta da sauran ƙarfi,” kuma ba za ta ƙara iya “yin farin ciki” saboda mulkin Taya ba. Ƙarfin da suke nema shi ne tsohon ƙarfi na tattalin arzikin Zidon, amma ya riga ya ƙare, gama teku ta yi magana “tana cewa, Ba na naƙuda, ba kuwa na haifi ’ya’ya, ba kuma na raina samari, ko na taso da ’yanmata budurwai,” ta haka tana bayyana tsara ta ƙarshe ta teku, wato mutanen duniya suna makokin hallakar tattalin arzikin duniya; a wannan lokaci ne mutanen duniya suke farka ga gaskiyar cewa su ne tsara ta ƙarshe a tarihin duniya, kuma ya yi latti ƙwarai su shirya domin rai madawwami.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Kuɗi ba da daɗewa ba za su yi asarar ƙimarsu cikin gaggawa ƙwarai sa’ad da gaskiyar al’amuran madawwamiya ta buɗu ga hankulan mutum.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Akwai “labarai” ko saƙonni guda biyu da suke jawo baƙin ciki ga kowa da kowa a cikin wannan nassi. “Labarin” farko ya shafi Masar, kuma “labarin” na biyu shi ne Taya. Labarin Masar yana a sigar abin da ya riga ya faru, gama Ishaya ya ce, “kamar yadda yake a labarin da ya shafi Masar,” ta haka yana nuna cewa Allah ya riga ya yi wani abu game da Masar kafin hallakar Sidon da Ya yi (Amurka). Abin da Allah ya yi wa Masar, wanda shi ma yake wakiltar “labarin” Masar, shi ne cewa Ya hallaka Masar dangane da karo na farko da Allah ya shiga alkawari da zaɓaɓɓun mutane. Labarai biyu ɗin nan “labari” guda ne ɗaya. Labarin Masar shi ne mafari, labarin Taya kuma shi ne ƙarshe. Alfa da Omega ya kwatanta alkawarin da dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe da tarihin farkon wannan batu. “Labarin” da ya shafi Masar shi ne kuɓutar da aka samu a Bahar Maliya sa’ad da aka hallaka Fir’auna da rundunarsa, wanda yake misalta kuɓuta ta ƙarshe ta mutanen Allah kamar yadda “labarin,” wanda shi ne “nauyin Taya,” yake wakilta.
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Ƙarfin da aka wakilta a cikin Littafi Mai Tsarki wanda yake hallaka jiragen ruwan Tarshish shi ne Musulunci. Za a ɗauki batun Musulunci a gaba, saboda haka za mu yi magana a kansa dalla-dalla a wani lokaci na gaba. An wakilta shi a cikin nassin a matsayin “Chittim,” tsohuwar kalma ce ta Cyprus, kuma nassin ya ce an bayyana hallakar Zidon da Taya daga “Chittim.” Alamar Musulunci ta ƙunshi wani kwatanci na musamman ƙwarai game da hallakar Amurka a cikin annabcin Littafi Mai Tsarki.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Yana da muhimmanci a bi diddigin kwanaki da shekaru da aka ambata a cikin littafin Ishaya, domin sau da yawa sukan fayyace lokacin annabci na sakin layin da ke biye. Ishaya ashirin da uku yana biye da “nauyi” na kwarin wahayi a sura ta ashirin da biyu, wanda sura ta ashirin da ɗaya ta riga shi, kuma a cikinta akwai “nauyoyi” uku, dukkansu ukun kuma suna nuna Musulunci. Kafin wannan sura kuma, a aya ta ɗaya ta sura ta ashirin, an bayyana yanayin tarihin annabci inda aka tantance annabce-annabcen halaka da ke biye a surorin da suka biyo baya.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
A shekarar da Tartan ya zo Ashdod (sa’ad da Sargon, sarkin Assuriya, ya aike shi), ya yi yaƙi da Ashdod, ya kuwa kama ta. Ishaya 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
Kalmar “Tartan” tana iya zama suna, ko kuma mafi yiwuwa mukami ne na shugaban rundunar yaƙi. Tartan ya zo Ashdod, birni a Masar, ya kuma ƙwace shi a wani zamani na tarihi lokacin da Assuriyawa suke ci gaba da karɓe ikon duniya a hankali. Assuriya ta kasance alama ta Babila. Duka Assuriya da Babila masarautu ne da suka fito daga arewa, masarautun da aka siffanta su a matsayin “zakuna” waɗanda suka “warwatsa” tumakin Allah, kuma duka biyun suna karɓar hukunci iri ɗaya. Assuriya ce ta farko; Babila ce ta ƙarshe.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Isra’ila tumaki ne da aka watsar; zakuna sun kore shi: da fari sarkin Assuriya ya cinye shi; a ƙarshe kuma wannan Nebukadnezzar sarkin Babila ya karya ƙasusuwansa. Saboda haka ga abin da Ubangijin rundunoni, Allah na Isra’ila, ya ce; Ga shi, zan hukunta sarkin Babila da ƙasarsa, kamar yadda na hukunta sarkin Assuriya. Irmiya 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
A annabce, dukansu biyun su ne “Assuriyawa mai girman kai.”
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Sa’ad da Sanakerib, mai girman kai ɗan Assuriya, ya zargi Allah ya kuma yi masa saɓo, ya yi wa Isra’ila barazanar hallaka, ‘sai ya faru a wannan dare, mala’ikan Ubangiji ya fita, ya kuwa karkashe a sansanin Assuriyawa mutum dubu ɗari da tamanin da biyar.’ Aka ‘hallaka dukan jarumawa masu ƙarfi, da shugabanni da manyan hafsoshi,’ daga rundunar Sanakerib. ‘Saboda haka ya koma ƙasarsa da kunyar fuska.’ [2 Sarakuna 19:35; 2 Tarihi 32:21.]” The Great Controversy, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Shekarar da “Tartan ya zo Ashdod” kuma “ya ƙwace ta,” tana wakiltar ci gaba da mamaye duniya da ikon paparoma yake yi kamar yadda aka kwatanta a ayoyi shida na ƙarshe na Daniel goma sha ɗaya. Tarihin rikicin dokar Lahadi, wanda shi ne “kwanaki na ƙarshe” na shari’ar bincike, kuma wanda kai tsaye yake kaiwa zuwa ga shari’ar aiwatarwa, (annoba bakwai na ƙarshe) shi ne yanayin tarihin da “shekarar” da Tartan ya zo Ashdod take wakilta. Da zarar an kafa mahallin wannan tarihin, sai Ishaya ya ba da annabce-annabce uku na hallaka game da Musulunci, ɗaya game da Adventism na Laodicea, sannan kuma nauyin Taya. Babi na ashirin da huɗu yana ɗaya daga cikin fitattun misalan annoba bakwai na ƙarshe, wanda babi na ashirin da biyar yake biye da shi yana wakiltar ceton ƙarshe na mutanen Allah, inda muka sami mutanen Allah suna furta ɗaya daga cikin sanannun kalamai ƙwarai a lokacin babban lokacin wahala.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Kuma za a ce a wannan rana, Ga shi, wannan shi ne Allahnmu; mun jira shi, kuma zai cece mu: wannan shi ne Ubangiji; mun jira shi, za mu yi farin ciki, mu yi murna cikin cetonsa. Ishaya 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Mutum dubu ɗari da arba’in da huɗu su ne budurwai masu hikima waɗanda suka jira Ubangijinsu ya zo wurin bikin aure, ko da yake ya jinkirta bisa ga misalin budurwai goma. Ba ’yan Laodiceya ba ne, su ’yan Filadelfiya ne. Har zuwa wannan batu, wannan maƙala tana ta shimfiɗa mahallin al’amarin ne.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
A shekara ta 1798, Napoleon ya kai Paparoma bauta, yana kawo masa rauni na mutuwa na annabci wanda aka warkar da shi a ƙarshen duniya bisa ga Ru’ya ta Yohanna sura ta goma sha uku. A wancan lokaci ne Amurka ta ɗauki matsayinta a matsayin mulki na shida na annabcin Littafi Mai Tsarki bisa ga Daniyel surori na biyu, bakwai, takwas da goma sha ɗaya da kuma Ru’ya ta Yohanna surori na goma sha biyu, goma sha uku, goma sha shida, goma sha bakwai da goma sha takwas. Tun daga wannan lokaci, duka ƙahon Jamhuriyya na Amurka da ƙahon Furotesta (Adventism) sun manta ko wanene papacy. Shekarar 1798 ita ce shekara ta farko da al’ummai na sauran duniya suka amince da Amurka a matsayin ƙasa mai cikakken iko, kuma ita ce kuma shekarar da saƙon mala’ika na fari ya bayyana a tarihi.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
“Taken” ko “taken magana” na Furotesta a wancan lokaci shi ne, “Littafi Mai Tsarki, kuma Littafi Mai Tsarki kaɗai.” Furotesta suna bayyana kansu a matsayin masu kāre Littafi Mai Tsarki kaɗai, kuma sa’ad da Adventism ya ɗauki alkyabbarsu a zuwan mala’ika na biyu, sai suka karɓi wannan “taken magana,” kuma daga baya aka sa musu suna “mutanen littafi.” An ba su, ta wurin hidimar William Miller, wasu ƙa’idoji waɗanda, in aka yi amfani da su yadda ya kamata, za su buɗe Littafi Mai Tsarki ga zukatan dukan waɗanda suke so su ji. Ƙa’idodin Miller na Fassarar Annabci su ne abin da hurarre ya ce dole ne mu yi nazari a kai idan za mu ba da saƙon mala’ika na uku.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Kristi ya ce, “In wani yana so ya bi bayana, sai ya musanta kansa, ya ɗauki gicciyensa, ya bi ni.” Sāke kuma ya ce, “Ni ne hasken duniya; wanda yake bi na ba zai yi tafiya cikin duhu ba.” Hasken gaskiya yana fitowa kamar fitila mai ƙuna, kuma waɗanda suke ƙaunar hasken ba za su yi tafiya cikin duhu ba. Za su yi nazarin Nassosi, domin su sani tabbatacce cewa suna sauraron muryar Makiyayi na gaskiya ne, ba ta baƙo ba.
“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 tsunduma cikin shelanta saƙon mala’ika na uku suna binciken Nassosi bisa ga irin tsarin da Uba Miller ya bi. A cikin ƙaramin littafin nan mai take Views of the Prophecies and Prophetic Chronology, Uba Miller ya ba da waɗannan ƙa’idoji masu sauƙi, amma masu hikima da muhimmanci, game da nazarin Littafi Mai Tsarki da fassararsa:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Kowane kalma dole ne ta kasance da ingantacciyar dangantaka da batun da aka gabatar a cikin Littafi Mai Tsarki; 2. Dukan Nassi wajibi ne, kuma ana iya fahimtarsa ta wurin himma da nazari; 3. Babu abin da aka bayyana a cikin Nassi da za a ɓoye ko kuwa za a ɓoye daga waɗanda suke roƙo cikin bangaskiya, ba tare da yin shakka ba; 4. Domin a fahimci koyarwa, a tattara dukan nassosin da suka shafi batun da kake so ka sani, sa’an nan kuma a bar kowane kalma ta yi tasirinta yadda ya dace; kuma idan za ka iya gina ra’ayinka ba tare da saɓani ba, to, ba za ka kasance cikin kuskure ba; 5. Nassi dole ne ya kasance mai fassara kansa, tun da shi ne ƙa’idarsa ta kansa. Idan na dogara ga wani malami ya yi mini bayaninsa, kuma ya kasance yana zato ne game da ma’anarsa, ko yana son ya kasance haka saboda akidar ƙungiyarsa, ko domin a ɗauke shi mai hikima, to, zatonsa, muradinsa, akidarsa, ko hikimarsa ce ƙa’idata, ba Littafi Mai Tsarki ba.’”
“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.
“Abin da ke sama wani sashe ne na waɗannan ƙa’idoji; kuma a cikin nazarinmu na Littafi Mai Tsarki, dukanmu za mu yi kyau mu mai da hankali ga ƙa’idojin da aka shimfiɗa.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Bangaskiya ta gaskiya tana da tushe a kan Nassosi; amma Shaiɗan yana amfani da dabaru masu yawa domin ya karkatar da Nassosi ya kuma shigar da kuskure, saboda haka ana bukatar matuƙar hankali idan mutum yana so ya san ainihin abin da suke koyarwa. Ɗaya daga cikin manyan ruɗe-ruɗen wannan zamani shi ne yawan mai da hankali a kan ji, a kuma yi iƙirarin gaskiya alhali ana watsi da bayyanannun maganganun maganar Allah domin wannan magana ba ta dace da ji ba. Mutane da yawa ba su da wani tushe ga bangaskiyarsu sai motsin rai. Addininsu yana ƙunshe ne da ɗaukaka ta farin ciki; idan wannan ya ƙare, bangaskiyarsu ta tafi. Ji na iya zama ƙaiƙayi, amma maganar Allah ita ce alkama. Kuma ‘me,’ in ji annabin, ‘ƙaiƙayi yake da shi da alkama?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Ba wanda za a hukunta saboda bai saurari haske da sani da bai taɓa samu ba, kuma wanda ba zai iya samunsa ba. Amma da yawa suna ƙin yi wa gaskiya biyayya wadda jakadun Almasihu suke gabatar musu, domin suna so su yi daidai da mizanin duniya; kuma gaskiyar da ta riga ta kai ga fahimtarsu, hasken da ya haskaka a cikin rai, su ne za su hukunta su a Ranar Shari’a. A cikin waɗannan kwanaki na ƙarshe muna da tarin haske da ya kasance yana haskakawa cikin dukan zamanai, kuma za a ɗora mana alhaki gwargwadon haka. Tafarkin tsarkaka ba ya a mataki ɗaya da na duniya; hanya ce da aka ɗaga. Idan muka yi tafiya a cikin wannan hanya, idan muka ruga a cikin hanyar dokokin Ubangiji, za mu gano cewa ‘hanyar masu-adalci kamar haske ne mai walƙiya, wanda yake ƙara haske har zuwa cikakkiyar rana.’” Review and Herald, Nuwamba 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Za ka iya karantawa cikin ƙarin bayani game da ƙa’idojin William Miller a cikin Maƙalar da ake wa take William Miller ƙarƙashin rukunin Makullan Annabci.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
A cikin “nazarinmu na Littafi Mai Tsarki, dukanmu za mu yi kyau mu kula da ƙa’idojin da aka shimfiɗa” cikin dokokin “Uba Miller” na fassarar annabci. An ba ƙahon Furotesta takarda mai tsarki wadda muke kira Littafi Mai Tsarki, kuma an kuma ɗora masa alhakin kārewa da bunƙasa ƙa’idojin da suke ƙunshe a cikinsa; haka kuma an ba ƙahon Furotesta wasu dokoki domin ya rarrabe ma’ana da nufin waɗannan takardu masu tsarki yadda ya kamata.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
An ba wa ƙahon Republicanism wata takarda mai tsarki wadda muke kira Kundin Tsarin Mulki, kuma aka kuma ɗora masa alhakin karewa da haɓaka ƙa’idodin da suke ƙunshe a cikinta. An kuma ba ƙahon Republican wata ƙungiya ta ƙa’idoji domin ya rarrabe daidai ma’ana da nufin waɗannan takardu masu tsarki. Ƙa’idojin da aka bayar domin a rarrabe Kundin Tsarin Mulki daidai su ne Dokar ’Yancin Dan Adam, kuma tana ƙunshe da manufa mafi muhimmanci ta Kundin Tsarin Mulki a cikin ƙa’idojin farko na Dokar ’Yancin Dan Adam. Gyara na Farko da aka lissafta a cikin Dokar ’Yancin Dan Adam shi ne ’yancin addini, bayyana ra’ayi, magana, da aikin jarida.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“Majalisa ba za ta yi wata doka game da kafa wani addini ba, ko kuma hana yin ibadarsa cikin ’yanci; ko kuma tauye ’yancin faɗar albarkacin baki, ko na jarida; ko kuma haƙƙin jama’a na taruwa cikin salama, da kuma kai wa Gwamnati ƙorafi domin a gyara koke-kokensu.” Kundin Tsarin Mulkin Amurka, Gyara na I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Dokar Lahadi hari ne bayyananne a kan abu na farko na Kundin Tsarin Mulki, wanda yake ba da tabbacin ’yancin addini, abin da ake kawar da shi a dokar Lahadi; ta haka kuma tana nuna ƙarshen Kundin Tsarin Mulki, ƙarshen Tarayyar Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, da kuma farkon tsanantawa a kan waɗanda a lokacin suke shelar saƙon mala’ika na uku da babbar ƙara. Waɗanda suke shelar babbar ƙarar mala’ika na uku kuma suna nuna adawa da rusa Kwaskwarima ta Farko da Kundin Tsarin Mulki, su ne waɗanda ake tsanantawa ta hannun waɗanda ya kamata su riƙa tsayawa kan tsattsarkan ƙa’idoji su kuma aiwatar da su, wato ƙa’idojin da suke kāre tsattsarkan takardar da aka naɗa su su kāre. Wannan misali ne na fahimta da kuma amfani da tarihohi masu kama da juna na ƙahonin biyu na dabbar ƙasa mai kama da ɗan rago. Ubannin da suka kafa Kundin Tsarin Mulki suna daidai da Uba Miller. Kalmar Uba da ake amfani da ita ga Miller ana amfani da ita ne domin nuna shugaba, ba firist na papanci ba. Littafi Mai Tsarki ya hana kiran mutane uba idan suna da’awar zama jagororin ruhaniya. Ana kiran Millerites da sunan ubansu, kamar yadda yakan zama sau da yawa. Rashin gane wannan bambanci shi ne rasa wani ɓangare na abin da saƙon Iliya yake nufi, sa’ad da yake mai da zukatan ubanni zuwa ga ’ya’ya, haka kuma na ’ya’ya zuwa ga ubanni.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Amurka a cikin Ishaya ashirin da uku ita ce mulki na shida na annabcin Littafi Mai Tsarki, kuma ta ci gaba da kasancewa haka har sai ta kifar da Tsarinta a lokacin dokar Lahadi da ke matsowa da gaggawa. Mulki na shida yana mulki har tsawon shekaru saba’in na annabci, waɗanda su ne kwanakin sarki ɗaya. Mulkin (sarki mulki ne) da ya yi mulki na tsawon shekaru saba’in shi ne Babila. A cikin waɗannan shekaru saba’in, ƙahon gwamnati shi ne gwamnatin Babila, kuma ƙahon ikilisiya shi ne Kaldiyawa. Daniyel, Shadrak, Meshak da Abednego suna wakiltar ɗari da dubu arba’in da huɗu. Duka ƙahoni biyu da mutanen Allah an wakilta su a cikin shaidar Daniyel. Shekaru saba’in na bauta a Babila su ne kwanakin sarki ɗaya da Ishaya yake amfani da su domin ya bayyana cewa tarihin annabci na Amurka da tarihin Adventism shi ne daga 1798 har zuwa dokar Lahadi.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Gano cewa jerin tarihin annabci na ƙahonan nan biyu na Amurka yana ba mu damar la’akari da ƙarshe da farkon, tare da shaidun ƙaho biyu domin a gane halayyar ɗayan ƙahon. Bayan duk, duk ƙahonan iri ɗaya ne. A cikin Daniyel akwai ƙahoni, waɗansu kuma sun karye, tare da ƙahoni da suka fito daga cikin ƙahon da ya karye. Waɗansu ƙahoni a cikin Daniyel ba su kai juna girma ba, suna tasowa daga baya fiye da ɗayan. Amma ba haka yake ba game da ƙahonan nan biyu na Amurka. Waɗannan ƙahoni biyu suna tafiya a layi ɗaya da juna cikin tarihi ɗaya, kuma suna haifar da alamomin hanya iri ɗaya, ko da yake sun bambanta da juna ta fuskar manufarsu. Akwai kuma tanade-tanade a cikin wannan tarihin waɗanda suke da muhimmanci a fahimta.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
A farkon Adventism an yi sauyi daga tarihin annabci da cocin Filadelfiya take wakilta zuwa ga cocin Laodikiya. Saboda haka dole ne a ƙarshe a yi sauyi daga tarihin annabci na Laodikiya. Wahayin Yesu Almasihu ya ƙunshi hasken wannan fahimta, kuma yana daga cikin abin da ake buɗewa a wannan lokaci.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Kuma “bayan cikar shekaru saba’in” shugaban Paparoma zai “raira waƙa,” kuma za a tuna da “karuwar” da aka “manta” da ita. Ana “tunawa” da ita ne a dokar Lahadi, inda batun yake tsakanin bautar rana, ko kuma bautar ranar da dokar Allah ta umurci ’yan Adam su “tuna.”
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
A cikin wannan labarin mun gane cewa tarihin mulkin Babilon na shekara saba’in yana misalta tarihin Amurka daga 1798 har zuwa dokar Lahadi. A cikin wani labari da ya gabata, kuma sau da yawa a cikin Teburan Habakkuk, mun nuna cewa bautar da aka yi a Masar da kuma kubutowa daga cikinta su ma suna misalta tarihin Amurka da mutanen Allah. Waɗannan tarihohi huɗu na Babilon, Masar, Adventism, da Amurka ba su kaɗai ne layukan da za a ɗora a kan waɗannan layuka ba, amma sa’ad da muka yi amfani da ƙa’idar ambato na farko ga waɗannan layuka huɗu—abin mamaki ne ƙwarai. Zan rufe wannan labari da misali guda ɗaya mai sauƙi kuma na ɓangare daga abin da nake nufi, da kuma abin da nake niyyar ci gaba da shi sa’ad da za mu ƙara yin bayani game da tarihin Ishaya ashirin da uku a wani lokaci na gaba.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Tarihin Babila ya ƙunshi sarki tubaɓɓe a farkonsa da mugun sarki a ƙarshensa. Ba kome ko Biden ne ko Trump, domin littafin Daniyel yana koyar da cewa Allah ne yake naɗa masu mulki kuma yake sauke su. Abin da za a iya tabbata game da ko dai shugaban Democrat ko na Republican a lokacin dokar Lahadi shi ne cewa shugaba ne mugu. Nebukadnezzar shi ne Babila; shi ne azzalumin Babila, a shirye ya jefa maza nagari uku cikin wuta. Amma a ƙarshe ya tuba zuwa ga Allahn Daniyel. Ba haka yake ba da shugaban ƙarshe, Belshazzar. Shi mugun sarki ne. Amurka a cikin annabci tana farawa a matsayin ɗan rago, alamar Almasihu da hadayarsa domin ’yan Adam. A ƙarshe Amurka za ta yi magana kamar maciji. Canjin daga Almasihu zuwa Shaiɗan a cikin wannan jerin tarihi yana wakiltuwa ta wurin bambancin da ke tsakanin Nebukadnezzar da Belshazzar.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“An ba Belshazzar dama da yawa domin ya san kuma ya aikata nufin Allah. Ya ga kakansa Nebukadnezzar an kore shi daga cikin zamantakewar mutane. Ya ga an karɓe hankalin da sarkin mai girman kai yake taƙama da shi ta hannun Wanda ya ba shi. Ya ga an kori sarkin daga mulkinsa, aka mai da shi abokin dabbobin jeji. Amma ƙaunar nishaɗi da ɗaukaka kai ta Belshazzar ta shafe darussan da bai kamata ya taɓa mantawa da su ba; sai ya aikata zunubai irin waɗanda suka jawo fitattun hukunce-hukuncen Allah a kan Nebukadnezzar. Ya ɓarnatar da damar da aka ba shi cikin alheri, yana ƙi yin amfani da damar da ke hannunsa domin ya saba da gaskiya. ‘Me ya wajaba in yi domin in sami ceto?’ tambaya ce da babban amma wawen sarki ya wuce ta da halin ko-in-kula.” Bible Echo, Afrilu 25, 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Ka lura cewa mugun Belshazzar shi ne sarkin wawa. Ya sha irin wannan hukunci kamar mahaifinsa Nebukadnezzar, gama duka hukuncin biyu an wakilta su a matsayin “lokatai bakwai” na Lawiyawa ashirin da shida. Nebukadnezzar yana cikin jeji yana rayuwa kamar dabba har tsawon kwanaki dubu biyu da ɗari biyar da ashirin, wato shekaru bakwai na Littafi Mai Tsarki; haka kuma hukuncin ɗansa Belshazzar, wanda rubutun da aka yi a bango ya wakilta, shi ma yana nufin dubu biyu da ɗari biyar da ashirin. Bambancin kuwa shi ne, hukuncin da ya zo a kan Nebukadnezzar ya tuba da shi, ya mai da shi sarki mai hikima, alhali kuwa hukuncin Belshazzar ya kasance a kan sarkin wawa.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ga sarkin ƙarshe na Babila, kamar yadda a matsayin alama ya zo wa na farkonta, hukuncin Mai Tsaro na Allah ya iso: ‘Ya sarki, ... gare ka ake faɗa; mulkin ya rabu da kai.’” Daniyel 4:31. Annabawa da Sarakuna, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Rubutun da yake a jikin bango ga shugaban ƙasa na ƙarshe shi ne gyara na farko, wanda ya bayyana “bango” na rabuwa tsakanin coci da ƙasa, abin da wawayyen sarki na ƙarshe bai fahimta ba. “Lokuta bakwai” na Littafin Firistoci ashirin da shida yana wakiltar “watsuwar jama’a” da sarkin arewa yake aikatawa a lokacin dokar Lahadi. Wannan watsewar ita ce halakar ƙasa da ke biyo bayan dokar Lahadi. Al’umma ta shida ta manta da darussan ubanninsu na kafa ƙasa, waɗanda suka rubuta Kundin Tsarin Mulki domin kariya ba kawai daga lalatacciyar coci ba, har ma daga azzaluman sarakunan Turai da wannan lalatacciyar mace ta kwanta da su. Ubannin kafa ƙasar suna wakiltar waɗanda suka ƙi papanci da sarakunan Turai, domin sun sani ta wurin kwarewarsu ta kansu, bayan sun fito daga wata watsewa ta shekaru dubu ɗaya da ɗari biyu da sittin na duhun papanci, cewa kariya daga irin wannan mulkin danniya dole ne ta zama ginshiƙin sabon Kundin Tsarin Mulkinsu. Su ubanni masu hikima ne, masu kama da ɗan rago ne, amma ba haka yake da uba na ƙarshe ba, domin zai yi magana kamar maciji. Ubannin sun fito ne daga watsewa, amma ɗan yana komawa cikin watsewa. Azzalumi a duka al’amuran biyu shi ne papanci na farko da kuma papanci na ƙarshe.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Alamar hukuncin da ya sauko a kan Nebukadnezzar, sarki na farko, da sarki na ƙarshe Belshazzar, shi ne “lokuta bakwai” na watsewar da ke cikin Lawiyawa ashirin da shida. Nebukadnezzar ya rayu a cikin sa, Belshazzar kuma an rubuta shi a kan bango a matsayin rubutun tunawarsa a daidai daren da ya mutu. Alamar ƙahon Republican a farkonsa ita ce kuɓutarsa daga bautar sarkin arewa, alamar ƙahon Republican kuma a ƙarshe ita ce kama da aka jawo daga sarkin arewa. Dokar Lahadi ita ce “daidai daren” da ta mutu a matsayin masarauta ta shida na annabcin Littafi Mai Tsarki. A cikin waɗannan misalai huɗu duka, Belshazzar, Nebukadnezzar, da farkon da ƙarshen ƙahon Republican, ashirin da biyar da ashirin na Lawiyawa ashirin da shida, shi ne alamar da aka wakilta a farkon da kuma a ƙarshe. Wannan yana wakiltar sa hannun Alfa da Omega.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
Annabcin “annabcin lokaci” da William Miller ya gano shi ne dubu biyu da ɗari biyar da ashirin na Littafin Firistoci sura ta ashirin da shida. Shi ne dutse na farko a cikin tushen da Yesu ya aza ta wurin aikin Miller. Haka kuma shi ne gaskiya ta farko ta asali da Adventism ta ajiye gefe a shekara ta 1863. Sa’ad da aka sa dukan duwatsun gaskiya na Miller cikin wannan tushe, an wakilci waɗannan gaskiyoyi a kan alluna biyu na Habakkuk, waɗanda su ne jadawalai na pioniyoyi na 1843 da 1850. Waɗannan alluna biyu suna wakiltar dangantakar alkawari tsakanin Allah da mutanensa da aka yi wa suna, kamar yadda alluna biyu na Dokoki Goma suka wakilta alkawarin da aka yi da Isra’ila ta dā.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
A ƙarshen Adventisancin Laodikiya, sa’ad da za a tofar da shi daga bakin Ubangiji a lokacin dokar Lahadi, rubutun da yake a kan bango shi ne waɗannan zane-zanen farko guda biyu masu tsarki. Zane-zane waɗanda ba sa iya karantawa, gama sun ƙi su amfana daga saƙon gargaɗi a farkon tarihinsu….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
Rikicin kuɗi na shekarar 1837 a Amurka wani al’amari ne mai sarkakiya da ya samo asali sakamakon haɗuwar abubuwa na tattalin arziki, manufofi, da ayyukan hasashe na kasuwanci.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Kumfar Hasashe: A cikin shekarun da suka kai ga 1837, an sami wani gagarumin tashin gwauron zabi na hasashe a fannin ƙasa da zuba jari, wanda a wani ɓangare ya samo asali daga faɗaɗawar ƙasar zuwa yamma. Hasashen cinikin ƙasa, musamman a yankin iyakar yammacin ƙasar, ya haifar da hauhawar farashin ƙasa fiye da kima da kuma yawan aro da ya wuce gona da iri.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Sauƙaƙa Bashi da Lamuni na Hasashe: Bankuna da cibiyoyin kuɗi suna bayar da dimbin bashi da lamuni, sau da yawa ba tare da isasshen jingina ba. Wannan sauƙin samun bashi ya taimaka ga wannan hauhawar hasashe ta ruɗani kuma ya ƙara haɗarin rashin daidaiton harkokin kuɗi.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Faɗaɗawar Bankuna Fiye da Kima: Bankuna suna ta faɗaɗa ayyukansu da sauri, sau da yawa suna fitar da takardun kuɗi (banknotes) fiye da irin kuɗin ƙarfe na ainihi (zinariya da azurfa) da suke da shi domin tallafa musu. Wannan ɗabi’a, wadda aka sani da suna “wildcat banking,” ta haifar da yawaitar kuɗin takarda marasa tsari kuma marasa tabbas a cikin mu’amala.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Manufofin Tattalin Arziki na Jackson: Manufofin Shugaba Andrew Jackson sun taka rawa wajen tsananta rikicin. Ya fitar da Dokar Specie Circular a shekara ta 1836, wadda ta buƙaci a sayi filayen gwamnati da kuɗi na ainihi (zinariya da azurfa) maimakon takardun kuɗi. Wannan ya jawo gaggawar mayar da takardun kuɗin banki zuwa kuɗi na ainihi, abin da ya haddasa tsanani a harkokin kuɗi da rushewar bankuna.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Abubuwan Ƙasashen Duniya: Rikicin da ya auku a Amurka shi ma ya samu tasiri daga yanayin tattalin arziƙin ƙasashen duniya. Koma-bayan tattalin arziƙi a Birtaniya, wadda take ɗaya daga cikin manyan abokan cinikin Amurka, ya haifar da raguwa a buƙatar kayayyaki da fitar da kaya daga Amurka. Wannan kuma, bi da bi, ya shafi harkokin kasuwancin Amurka, ya kuma taimaka wajen ƙara tsananta matsin tattalin arziƙi.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Firgi da Cikayen Bankuna: A watan Mayu na shekara ta 1837, jerin girgizar tattalin arziki, ciki har da rushewar bankuna da takaita bayar da bashi, sun jawo firgici a tsakanin masu zuba jari da masu ajiya. Wannan firgicin ya haddasa guguwar cikayen bankuna da kuma matsananciyar takurewar bashi.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Raguwar Yawan Kuɗi a Cikin Tattalin Arziki: Yayin da bankuna suka gaza, kuma bashi ya tsananta wajen samuwa, jimillar yawan kuɗi a cikin tattalin arzikin ta ragu ƙwarai. Wannan raguwar yawan kuɗi ta ƙara tsananta wahalhalun tattalin arziki, ta kuma zurfafa koma-bayan tattalin arzikin. Haɗuwar waɗannan abubuwa ta haifar da mummunar durkushewar tattalin arziki, wadda ta kasance da siffofi irin su gazawar bankuna, rashin aikin yi, raguwar kashe-kashen masu amfani, da kuma wani yanayi na gaba ɗaya na matsananciyar taɓarɓarewar tattalin arziki.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da yadda Ubangiji ya bishe mu, da koyarwarsa kuma a tarihinmu na baya.” Life Sketches, 196.