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# Rome Establishes the Vision - Number Ten

Roma ta Kafa Wahayin — Lamba Goma

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Rigima ta Ƙarshe: Littafin Yowel, Fāɗuwar New York, da Alamar Roma a Tarihin Adventist

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Muhawarar ƙarshe da nake so in haɗa tare da sauran hujjojin tarihi game da alamar Roma a cikin tarihin Advent ita ce littafin Yo’el. Wannan muhawarar ta faru ne bayan Satumba 11, 2001, kuma idan ba a yi la’akari da yanayin wannan zamani ba, akwai yiwuwar a rasa wasu muhimman ƙananan bayanai. Don sa waɗannan yanayi cikin mahallinsu, ya zama dole a yi la’akari da tarihin Millerite. A ranar 11 ga Agusta, 1840, annabcin lokaci na Ru’ya ta Yohanna sura ta tara, aya ta goma sha biyar ya cika.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Sai aka saki mala’iku huɗun nan, waɗanda aka shirya domin sa’a guda, da yini guda, da wata guda, da shekara guda, domin su kashe sulusin mutane. Wahayin Yahaya 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Ayoyin suna bayyana “sa’a, da yini, da wata, da shekara,” da cewa sun yi daidai da shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar. Mala’iku huɗun suna wakiltar lokacin da Musulunci ya tashi zuwa iko ya kuma kawo yaƙi a kan Roma, wanda ya fara a ranar 27 ga Yuli, 1449. An ƙayyade wurin farawa ne ta yin amfani da wurin ƙarewar wata annabcin lokaci dabam na shekaru ɗari da hamsin. An gabatar da annabcin lokaci na farko na shekaru ɗari da hamsin a cikin tarihin masifa ta fari, wadda ita ce kuma ƙaho na biyar na Ru’ya ta Yohanna sura ta tara. Sa’ad da annabcin shekaru ɗari da hamsin ya ƙare a ranar 27 ga Yuli, 1449, annabcin lokacin da muke dubawa yanzu ya fara, kuma bayan shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar annabcin ya ƙare a ranar 11 ga Agusta, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller ya fahimci ikononin da ke cikin Ru’ya ta Yohanna tara suna wakiltar Musulunci, kuma kafin ranar 11 ga Agusta, 1840, wani ɗan Millerite mai suna Josiah Litch ya gabatar da wani annabci da ya dogara da annabcin, yana bayyana cewa a shekara ta 1840, fifikon Daular Usmaniyya zai ƙare. Kwana goma kafin 11 ga Agusta, 1840, Litch ya ƙara daidaita kuma ya sabunta annabcinsa domin ya fayyace ba kawai shekarar da annabcin zai cika ba, amma ainihin shekarar, ranar da wata. Sister White ta yi tsokaci a kan tasirin annabcin Litch a kan duniyar addini ta Millerites lokacin da abin da aka annabta ya cika.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “A cikin shekarar 1840 wani fitaccen cikar annabci ya tayar da sha’awa mai yaduwa. Shekaru biyu kafin wannan, Josiah Litch, ɗaya daga cikin fitattun masu wa’azin zuwan Almasihu na biyu, ya wallafa wani bayani a kan Ru’ya ta Yohanna 9, yana annabta faɗuwar Daular Usmaniyya. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, sa’ad da za a iya sa ran ikon Usmaniyya da ke Constantinople zai karye. Kuma wannan, na gaskata, za a tarar haka ne.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “A daidai lokacin da aka ayyana, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu kawance, ta haka kuma ta sa kanta ƙarƙashin ikon ƙasashe na Kirista. Wannan al’amari ya cika annabcin daidai gwargwado. Da zarar aka san da hakan, taro mai yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba motsin zuwan Ubangiji wani gagarumin ƙarfi. Masu ilimi da masu matsayi suka haɗa kai da Miller, cikin wa’azi da kuma wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” The Great Controversy, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Amincewarta da wannan al’amari an dade da kai wa hari akai-akai tsawon shekaru ta hanyoyi iri-iri daga Adventists na kwana-bakwai na Laodicea. Kamar yadda yake game da lokuta bakwai da kuma “na yau da kullum”, kai wa wannan gaskiya hari yana nufin ƙin tushe-tushen bangaskiya kamar yadda aka wakilta a kan alluna biyu masu tsarki, tare kuma da ikon Ruhun Annabci. Dalilin da ya sa Shaiɗan ya yi aiki don hallaka amincewa da wannan tarihin yana da fannoni da yawa.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Hasashen Litch ya yi amfani da “ka’idojin fassarar annabci da Miller ya runguma.” An ba Miller fahimta game da ma’anar lokacin annabci, kuma duk wanda yake shakkar cewa saƙon Miller ya ginu ne a kan lokacin annabci, sai kawai ya sake duba jadawalai na pioniyoyi na 1843 da 1850 domin tabbatar da cewa haka ne. Kafin 11 ga Agusta, 1840, waɗanda suke hamayya da hasashen Miller game da dawowar Almasihu sukan yi gardama cewa ba za a iya amfani da lokacin annabci ba wajen fahimtar lokacin da Almasihu zai dawo. Sau da yawa sukan yi amfani da maganar Littafi Mai Tsarki game da rashin sanin yini ko sa’a, domin su ƙi saƙonsa da aikinsa.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Amma game da wannan yini da sa’a ba mai sani, a’a, ko mala’ikun sama ma ba su sani ba, sai Ubana kaɗai. Amma kamar yadda kwanakin Nuhu suka kasance, haka kuma zuwan Ɗan Mutum zai kasance. Gama kamar yadda a kwanakin da suka gabaci rigyawa suke ci suna sha, suna aure suna aurarwa, har zuwa ranar da Nuhu ya shiga cikin jirgin, Ba su kuwa sani ba sai da rigyawar ta zo ta kwashe su duka; haka kuma zuwan Ɗan Mutum zai kasance. Sa’an nan biyu za su kasance a gona; za a ɗauki ɗaya, a bar ɗayan. Matiyu 24:36–40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Duk da wannan nassin, Mabiyan Miller sun sami shaidar Littafi Mai Tsarki mai yawa ƙwarai da ta goyi bayan annabce-annabcensu, kuma suka ci gaba, suka kuma yi aiki bisa ga wata ƙa’ida wadda daga baya Sister White ta bayyana.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> “‘Ba wanda ya san ranar ko sa’ar’ shi ne hujjar da mafi yawan masu ƙin bangaskiyar zuwan Almasihu suke yawan gabatarwa. Nassin kuwa shi ne: ‘Amma fa game da wannan rana da sa’a, ba wanda ya sani, ko mala’ikun sama ma, sai Ubana kaɗai.’ Matta 24:36. Waɗanda suke jiran Ubangiji sun ba da bayani a sarari kuma mai jituwa game da wannan nassin, kuma aka nuna a sarari kuskuren yadda abokan gābansu suka yi amfani da shi. Kristi ne ya faɗi waɗannan kalmomi a cikin waccan tattaunawa mai tunawa da almajiransa a kan Dutsen Zaitun bayan Ya bar haikalin a karo na ƙarshe. Almajiran kuwa sun yi tambaya cewa: ‘Mene ne alamar zuwanka, da kuma ta ƙarshen duniya?’ Yesu ya ba su alamu, ya kuma ce: ‘Sa’ad da kuka ga dukan waɗannan abubuwa, ku sani ya kusa, yana ma a ƙofofi.’ Ayoyi 3, 33. Bai kamata a sa wata magana ta Mai Ceto ta rushe wata ba. Ko da yake ba wanda ya san ranar ko sa’ar zuwansa, an umurce mu, kuma ana bukatar mu sani, sa’ad da ya yi kusa. Har ila yau an ƙara koya mana cewa yin watsi da gargaɗinsa, da ƙin sani ko sakaci ga sanin sa’ad da zuwansa ya yi kusa, zai zama mai hallakarwa gare mu kamar yadda ya kasance ga waɗanda suka rayu a zamanin Nuhu da ba su san lokacin da ambaliyar ruwa za ta zo ba. Misalin da ke cikin wannan sura ɗaya kuma, wanda ya bambanta bawan nan mai aminci da marar aminci, tare da bayyana hukuncin wanda ya ce a zuciyarsa, ‘Ubangijina yana jinkirta zuwansa,’ yana nuna yadda Kristi zai ɗauki waɗanda Ya tarar suna sa ido, suna koyar da zuwansa, da kuma waɗanda suke musun hakan, da yadda zai saka musu. ‘Saboda haka ku yi tsaro,’ in ji Shi. ‘Mai albarka ne bawan nan, wanda ubangijinsa idan ya zo, zai same shi yana yin haka.’ Ayoyi 42, 46. ‘Saboda haka in ba ka yi tsaro ba, zan zo a kanka kamar ɓarawo, ba kuwa za ka san wace sa’a zan zo a kanka ba.’ Ru’ya ta Yohanna 3:3.” The Great Controversy, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Lokacin da annabcin Litch ya cika, mutane “masu ilimi da matsayi suka haɗa kai da Miller, a cikin wa’azi da kuma wajen wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” Saƙon Miller ya sami ƙarfi sa’ad da aka tabbatar da ƙa’idodinsa na fassarar annabci a matsayin ingantattun ƙa’idoji. Dangane da cikar annabcin lokaci, ba ƙa’idar Miller kaɗai aka tabbatar ba, kuma da yawa suka shiga motsin Millerite a wancan lokaci, amma abin da yake da muhimmancin annabci daidai shi ne cewa ƙa’ida ta farko cikin ƙa’idojin Miller ce aka tabbatar. Haka kuma, gaskiyar cewa an cim ma wannan tabbaci ta wurin aiwatar da wani annabci na biyu cikin bala’o’i uku, waɗanda su ne kuma ƙaho na biyar, na shida, da na bakwai.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Ba wa saƙon Miller iko ya zama ɗaya daga cikin muhimman alamomin hanya na motsin gyaran Millerite. An riga an misalta shi ta wurin baftismar Yesu. Ya nuna cewa aikin gwaji na ƙarshe na mutanen alkawari na dā (Furotesta) ya fara. Ya zama cibiyar hari na Shaiɗan a kan gaba ɗayan motsin Millerite da saƙonsa.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Duk wata tambaya da Shaidan zai iya tayarwa a cikin tunani domin ya haifar da shakka game da babban tarihin tafiye-tafiyen mutanen Allah na zamanin da, za ta faranta wa girman sa na shaidanci rai, kuma abin laifi ne ga Allah. Labarin zuwan Ubangiji nan ba da daɗewa ba cikin iko da babban ɗaukaka zuwa duniyarmu gaskiya ne, kuma a cikin shekara ta 1840 muryoyi masu yawa sun tashi wajen shelarsa.” Manuscript Releases, volume 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

A ranar 11 ga Satumba, 2001, annoba ta uku ta iso cikin tarihin annabci. Wannan lamari ya tabbatar da babban ƙa’idar fassarar annabci da ƙungiyar mala’ika na uku, wadda ta fara a 1989, ta runguma. Gaskiya ta farko da aka buɗe wa manzon wannan ƙungiyar gyara an buɗe ta ne a 1989, kuma ba ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya ba ne. Ita ce gaskiyar cewa dukan ƙungiyoyin gyara suna tafiya a layi ɗaya da juna, kuma dole ne a haɗa su layi bisa layi domin a gane siffofin ƙungiyar mutum dubu ɗari da arba’in da huɗu, wadda ita ce ƙungiyar mala’ika na uku. Gabatarwar farko ta fili da na taɓa yi ita ce a wani taron sansani a 1994, ko kuwa watakila 1995. Gabatarwar ba a kan ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya ba ce; a kan layukan gyara ne masu tafiya a layi ɗaya da juna.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Lokacin da annabcin Musulunci na bala’i na uku ya cika a ranar 11 ga Satumba, 2001, ya yi daidai da 11 ga Agusta, 1840. A shekara ta 1840 wani annabci na bala’o’i na fari da na biyu ya tabbatar da saƙon ’yan Miller, kuma a ranar 11 ga Satumba, 2001 wani annabci na bala’i na uku ya tabbatar da saƙon Future for America. Gane wannan gaskiyar ya jawo taro mai yawa cikin wannan motsi, alhali kuwa a baya mutum guda ne ya fi rinjaye a cikinsa. Saƙon motsin da kuma manzon sannan suka shiga ƙarƙashin hari, kamar yadda tarihin 1840 ya zama cibiyar harin Shaidan a tsawon shekarun da suka biyo baya.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Waɗanda suka shiga motsin Future for America sun ɗauki ƙa’idodin fassarar annabci da manzon wancan tarihin ya tattara. Ɗaya daga cikin waɗannan ƙa’idoji, wataƙila mafi muhimmanci a cikinsu, shi ne kuma har yanzu yake kasancewa aikace-aikace sau uku na annabci. Manzon ya fahimci cewa wasu gaskiyoyin annabci an misalta su a cikin cikawa guda uku takamaimai. Da yake an gaskata cewa tarihin Millerite ya maimaitu a cikin tarihin ɗari da arba’in da huɗu na dubu, sai aka ga cewa 11 ga Agusta, 1840 ya kasance alamar 11 ga Satumba, 2001, kuma sauran tsattsarkan layukan gyara su ma suna da wannan alamar hanya iri ɗaya.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

An bayyana shaidar maimaituwar kowane layin gyara mai tsarki a cikin layin mala’ika na uku ta wurin Zaki na ƙabilar Yahuza. An ga cewa kamar yadda tarihin Millerite ya cika misalin budurwai goma daidai ƙwarai ga kowace magana, haka nan ma tarihin Future for America ya yi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana karkatar da hankalina zuwa ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misali ya cika kuma zai cika daidai yadda yake a rubuce, gama yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar wannan zamani har zuwa ƙarshen zamani.” Review and Herald, August 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

An gane tsawãtsawar bakwai na Ru’ya ta Yohanna sura ta goma domin a nuna cewa ƙwarewar Milleriyawa daga Agusta 11, 1840 zuwa Oktoba 22, 1844, da kuma tarihin Satumba 11, 2001 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Haske na musamman da aka bai wa Yohanna, wanda aka bayyana a cikin tsawoyi bakwai, bayyanawa ce ta abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na farko da na biyu....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bayan waɗannan tsawa bakwai sun furta muryoyinsu, umurnin ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka rufe waɗannan abubuwan da tsawa bakwai suka furta.’ Waɗannan suna da alaƙa da al’amuran nan gaba waɗanda za a bayyana a cikin tsarinsu.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

An gane cewa Sister White ta faɗa kai tsaye cewa motsin mala’ika na uku yana tafiya a layi ɗaya da motsin mala’ika na farko da na biyu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai daina ba har zuwa ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma za su ci gaba a layi ɗaya da wannan da yake biye. Mala’ika na uku yana shelanta gargaɗinsa da babbar murya. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika ya sauko daga sama, yana da iko mai girma, kuma aka haskaka duniya da ɗaukakarsa.’ A cikin wannan haskakawa, an haɗa hasken dukan saƙonnin ukun.” The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Motsin mala’ika na fari da na biyu yana tafiya a layi ɗaya da motsin mala’ika na uku. Annabcin da ya ba motsin mala’ika na fari da na biyu iko, cikar annabcin lokaci ne na masifa ta fari da ta biyu ya ba shi iko, kuma cikar annabcin masifa ta uku ne ya ba ƙarfafa motsin mala’ika na uku iko.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Kamar yadda ya kasance a ranar 11 ga Agusta, 1840, lokacin da aka tabbatar da saƙon Future for America, “tarin jama’a masu yawa sun gamsu da daidaiton ƙa’idodin fassarar annabci da” Future for America “ta runguma,” kuma “an ba motsin zuwan Almasihu wani ƙaƙƙarfan ƙaimi mai ban mamaki.” “Mutane masu ilimi da matsayi sun haɗa kai” da Future for America, “duka wajen wa’azi da wajen wallafawa” saƙon annabcin Future for America. Takamaiman ƙa’idar Future for America wadda ta tabbatar a sarari cewa 11 ga Satumba, 2001 cikar annabci ce ita ce “aikace-aikace sau uku na annabci.”

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Sa’ad da muka karɓi ainihin fahimtar Musulunci game da masifa ta farko da ta biyu, kamar yadda aka wakilta a kan taswirori masu tsarki biyu, tare da haɗa shi da rubutacciyar shaida ta waɗanda suka koyar da saƙon, sai mu gane takamaiman halayen annabci da ke da alaƙa da masifa ta farko, da kuma masifa ta biyu. Littafi Mai Tsarki yana ta koyarwa akai-akai, ta hanyoyi dabam-dabam, cewa ana tabbatar da gaskiya bisa ga shaidar biyu. Halayen annabci na masifa ta farko, idan aka haɗa su da halayen annabci na masifa ta biyu, suna kafa halayen annabci na masifa ta uku. Aiwatarwa sau uku na Musulunci tana da takamaimai ƙwarai wajen gano isowar masifa ta uku a ranar 11 ga Satumba, 2001, har ya zama ba zai yiwu a kasa gani ba, ko da yake mafi yawansu sukan zaɓi su rufe idanunsu ga shaidar.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Aiwatarwar annabci sau uku ta kafa da tabbaci cewa annoba ta uku ta zo ne a ranar 11 ga Satumba, 2001. A sa’an nan aka gane cewa an danganta ƙa’idar kai tsaye da saƙon mala’ika na biyu, wanda a zamanin Mileriyawa, haka kuma a zamanin dubu ɗari da arba’in da huɗu, shi ne lokacin da ake zubo Ruhu Mai Tsarki. Duka tarihohin biyun cika ne na misalin budurwai goma, kuma a cikin misalin, saƙon Kukan Tsakar Dare shi ne inda ake bayyanar da bambanci tsakanin masu hikima da wawaye, kuma shi ne inda ake ba saƙon mala’ika na biyu iko.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “A ƙarshen saƙon mala’ika na biyu dab da isowa, na ga wani babban haske daga sama yana haskakawa a kan mutanen Allah. Hasken wannan haske ya yi kamar mai walƙiya kamar rana. Sai na ji muryoyin mala’iku suna kiran cewa, ‘Ga Ango yana zuwa; ku fita ku tarye Shi!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Wannan ne kukan tsakar dare, wanda ya kamata ya ba da iko ga saƙon mala’ika na biyu. An aiko mala’iku daga sama domin su tayar da tsarkaka masu karaya zuciya su kuma shirya su domin babban aikin da ke gabansu. Maza mafi baiwa ba su ne na farko da suka karɓi wannan saƙo ba. An aiko mala’iku ga masu tawali’u, masu sadaukarwa, suka kuma motsa su su ɗaga kukan nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’” Early Writings, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

A cikin tarihin mala’ika na fari da na biyu, zubowar Ruhu Mai Tsarki ya cika ta wurin Kukan Tsakar Dare da ya haɗu da saƙon mala’ika na biyu. An maimaita wannan a cikin tarihin mala’ika na uku.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> “An aiko mala’iku domin su taimaki mala’ikan nan mai ƙarfi daga sama, kuma na ji muryoyi waɗanda suka zama kamar suna amsa ko’ina, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta; gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Wannan saƙo ya zama kamar ƙari ne ga saƙo na uku, kuma ya haɗu da shi, kamar yadda kukan tsakar dare ya haɗu da saƙon mala’ika na biyu a shekara ta 1844. Ɗaukakar Allah ta sauka a kan tsarkaka masu haƙuri, masu jira, kuma ba tare da tsoro ba suka ba da gargaɗi na ƙarshe mai girma, suna shelanta faɗuwar Babila, suna kuma kiran mutanen Allah su fito daga cikinta; domin su tsira daga mummunar hallakarta.” Spiritual Gifts, juzu’i na 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Dangane da amfani sau uku na annabci, saƙon mala’ika na biyu yana wakiltar amfani sau uku na annabci, gama a cikin kowane tarihi saƙon shi ne: Babila ta fāɗi sau biyu.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Sai wani mala’ika kuma ya biyo baya, yana cewa, Babila ta fāɗi, ta fāɗi, babban birni nan, domin ta sa dukan al’ummai suka sha daga ruwan inabin fushin fasikancinta. Ru’ya ta Yohanna 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna goma ya sauko tare da cikar annabcin kaiton farko da na biyu a ranar 11 ga Agusta, 1840, kuma ta haka ne ya zama alama ta saukowar mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas a ranar 11 ga Satumba, 2001. Sai wannan mala’ikan da yake haskaka duniya da ɗaukakarsa ya yi shela.

> 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. Revelation 18:2.

> Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babili mai girma ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki abin ƙyama. Ru’ya ta Yohanna 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Saƙon mala’ikan na biyu na sura ta goma sha huɗu, da na mala’ika mai ƙarfi na sura ta goma sha takwas, yana bayyana cewa Babila ta fāɗi sau biyu, kuma saƙon yana bayyana Babila ta kwanaki na ƙarshe. Yana bayyana Babila ta kwanaki na ƙarshe, gama sau biyun da Babila ta riga ta fāɗi a zamanin Nimrod, da kuma a zamanin Nebukadnezzar har zuwa Belshazzar, suna kafa halayen annabci na fāɗuwar karuwar nan ta Ru’ya ta Yohanna goma sha bakwai wadda take da rubutu a goshinta cewa, “Babila Mai Girma.” Don a bayyana wannan fāɗuwar Babila a kwanaki na ƙarshe, sai an buƙaci shaidu biyu na fāɗuwoyi biyun Babila da suka gabata, gama saƙon kwanaki na ƙarshe shi ne, Babila ta fāɗi, ta fāɗi. Sa’ad da mala’ika mai ƙarfi ya sauko a lokacin da aka rushe manyan gine-ginen Birnin New York ta wurin taɓawar Allah, ta wurin shelarsa ya bayyana mulkin ƙa’idar amfani sau uku na annabci. Wannan amfani sau uku na annabci da ya tabbatar da 11 ga Satumba, 2001 a matsayin cikar maganar annabcin Allah shi ne amfani sau uku na masifun nan uku.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

A waccan cikawar da aka yi, mutane da yawa suka shiga motsin Future for America, kuma sun gamsu da ƙa’idojin fassarar annabci da Future for America ta yi amfani da su. Agusta 11, 1840 ya maimaitu, kuma a cikin haka maimaituwar ba ta tabbatar da ƙa’ida ta farko ta Miller ba, wato cewa rana tana wakiltar shekara a annabcin Littafi Mai Tsarki, gama ƙa’ida ta farko ta Future for America ita ce tarihin Millerite na saƙonnin mala’ika na farko da na biyu yana maimaituwa a cikin tarihin motsin mala’ika na uku.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

A bayyane yake da kansa cewa, idan shekarar 1840 ta zama wani takamaiman hari na girman saitaninsa, kamar yadda ’Yar’uwa White ta bayyana Shaidan, to tarihin Satumba 11, 2001 ma zai kasance ƙarƙashin irin wannan hari. Saboda haka, muna samun ka’idojin maƙarƙashiya da ke tantance rawar ’yan duniya baki ɗaya, ko kuma Jesuits, ko CIA, ko dangin Bush, ko kuma wata haɗaɗɗiyar ƙungiya ta waɗannan iko. Waɗannan ka’idoji, ko da yake suna ɗauke da wasu abubuwan gaskiya, an tsara su ne domin su karyata ra’ayin cewa taɓawar Allah ce ta rushe manyan gine-ginen Birnin New York, ta haka tana nuna isowar kaito na uku cikin tarihin tafiyar mutanen ɗari da arba’in da huɗu.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Yanzu kuma ana cewa na furta cewa za a share New York da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na dai faɗa cewa, sa’ad da nake kallon manyan gine-ginen da ake ta tasowa a can, bene bisa bene, ‘Abubuwa masu ban tsoro ƙwarai za su faru sa’ad da Ubangiji zai tashi domin ya girgiza duniya da ƙarfi mai ban tsoro! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargaɗi ne game da abin da ke zuwa bisa duniya. Amma ba ni da haske na musamman dangane da abin da ke zuwa a kan New York, sai dai kawai na sani cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da kifarwar ikon Allah. Daga hasken da aka ba ni, na sani cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai girma, kuma waɗannan manyan gininan za su fāɗi. Abubuwa za su faru waɗanda tsoronsu ba za mu iya hange ba.” Review and Herald, July 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Ka’idojin makirci, ko kuwa ba su ƙunshi wata gaskiya ba ko kuma suna ɗauke da wani ɓangare na gaskiya, dukansu suna lalata gaskiyar cewa ikon Allah na tanadi ne ya kawo aukuwar abubuwan da suka faru a wannan kwanan wata. Waɗannan ka’idojin makirci iri-iri hare-haren Shaiɗan ne daga wajen wannan motsi a kan gaskiya, amma kuma ya yi aiki domin ya rushe gaskiyar daga cikin motsin kansa. Ɗaya daga cikin waɗannan hare-haren na cikin gida ya ginu ne a kan ƙin amincewa da Roma a matsayin abin da littafin Joel yake magana a kai.

We will consider that controversy in the next article.

Za mu yi nazarin wannan gardamar a talifi na gaba.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Maganar Ubangiji da ta zo wa Yowel ɗan Fetuwel. Ku ji wannan, ya ku dattawa, ku kasa kunne, dukanku mazaunan ƙasar. Shin wannan ya taɓa faruwa a zamaninku, ko kuwa a zamanin kakanninku? Ku gaya wa ’ya’yanku game da shi, ’ya’yanku kuma su gaya wa ’ya’yansu, su kuma ’ya’yansu ga wani tsara dabam. Abin da balaraba ta bari, fãri ta cinye; abin da fãri ta bari, gyãɗa ta cinye; abin da gyãɗa ta bari, sãra ta cinye. Ku farka, ya ku mashaya, ku yi kuka; ku yi kururuwa, dukanku masu shan ruwan inabi, saboda sabon ruwan inabi; gama an katse shi daga bakunanku. Gama wata al’umma ta haura zuwa ƙasata, mai ƙarfi, marar iyaka a ƙidaya, haƙoranta haƙoran zaki ne, kuma tana da manyan haƙoran muƙamuƙi irin na babban zaki. Yowel 1:1–6.

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