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# Rome Establishes the Vision - Number Five

Roma Ta Kafa Wahayin — Lamba Ta Biyar

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Bayyanar da Maimaitattun Rikice-rikicen Annabci a Adventism: Fahimtar Masu Fashi na Mutanenka

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

A cikin talifi na ƙarshe mun gano layuka shida na annabci masu rikici waɗanda suka faru a tarihin Adventism tun daga zamanin Millerite har zuwa yau. Ina jaddada cewa rikici na farko da na ƙarshe game da “’yan fashin mutanenka” da ke cikin aya ta goma sha huɗu na Daniyel sura ta goma sha ɗaya, a annabce iri ɗaya ne. Millerites sun fahimci cewa “’yan fashin” Roma ce, kuma Furotestoci sun koyar cewa “’yan fashin” wani sarkin Siriya ne mai suna Antiochus Epiphanes.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> A waɗannan lokuta mutane da yawa za su taso su yi gāba da sarkin kudu; haka kuma ’yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su kafa wahayin; amma za su fāɗi. Daniyel 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Da farawa daga aya ta goma, har zuwa aya ta goma sha biyar, an wakilta yaƙi tsakanin masarautun Masar da Siriya. Masar ita ce sarkin kudu a cikin wannan nassi, kuma an wakilta sarkin Siriya a matsayin sarkin arewa. Aya ta goma tana bayyana abin da masana tarihin suke kira farkon Yaƙin Siriya na huɗu a shekara ta 219 BC, ayoyi na goma sha ɗaya da na goma sha biyu kuma suna wakiltar yaƙin Raphia a shekara ta 217 BC, da abin da ya biyo bayansa. Sa’an nan kuma ayoyi na goma sha uku zuwa goma sha biyar suna bayyana yaƙin Panium a shekara ta 200 BC. A cikin ayoyi na goma zuwa goma sha biyar sarkin Siriya shi ne Antiochus Magnus, mai mulkin Daular Seleucid.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Aya ta goma tana wakiltar tarihin lokacin da Antiochus Magnus ya fara yaƙi domin ya sake kwato yankin da aka karɓe daga mulkin Seleucid shekaru da dama a baya. A cikin ayar, ya sake kwato yankin da aka rasa a shekara ta 219 BC, amma ya dakatar da hare-harensa na ɗan lokaci, ya kuma nemi ya sake tara ƙarfin sojojinsa. Ya sāke samun iko a kan yankin da aka rasa, har ma ya kai zuwa iyakar Masar, masarautar kudu wadda gidan sarautar Ptolemy yake mulki. Tsakanin shekara ta 219 BC da 217 BC, duka sarkin kudu da sarkin arewa suka shirya domin yaƙin Raphia da ke gabatowa.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnis and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Yaƙin Raphia ya faru a shekara ta 217 K.H.K., kuma masarautar kudu ta Masar, wadda Ptolemy yake mulki a kanta, ta yi nasara a kan sarkin Siriya Antiochus Magnus, sarkin arewa a cikin wannan nassi na annabci. Sa’an nan kuma a ayoyi na goma sha uku zuwa goma sha biyar, bayan shekara goma sha bakwai a shekara ta 200 K.H.K., Antiochus Magnus, wanda a lokacin ya ƙulla ƙawance da Philip na Macedon, ya tunkari Masar a yaƙin Panium. A lokacin masarautar kudu ta Masar tana da wani sarki yaro mai shekara biyar ko shida, kuma Antiochus Magnus da Philip ba su iya ƙin cin gajiyar wannan sarki yaro na Masar ba, sai Antiochus Magnus ya yi nasara a yaƙin Panium. Ayoyi ukun da suke wakiltar yaƙin Panium sun ƙunshi aya ta goma sha huɗu, inda aka gabatar da wani sabon iko cikin labarin annabcin.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

’Yan fashin mutanenka iko ne dabam da sarkin kudun Masar, ko sarkin arewan Seleucid, ko Filibus mai mulkin Makidoniya. Millerites sun gane cewa Roma ce ’yan fashin mutanenka. Ɗaya daga cikin tushen kalmomin Ibrananci da aka fassara da “’yan fashi,” na nufin mai karya. A cikin annabci an wakilci Roma ta arna a matsayin ikon da zai farfashe ƙwarai.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Bayan wannan na gani cikin wahayin dare, sai ga dabba ta huɗu, mai ban tsoro, mai razanarwa, kuma mai ƙarfi ƙwarai; tana da manyan haƙoran baƙin ƙarfe: ta cinye, ta farfashe gunduwa-gunduwa, kuma ta tattake ragowar da ƙafafunta: kuma ta bambanta da dukan dabbobin da suka riga ta; tana da ƙahoni goma. Daniyel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Sa’ad da Uriah Smith ya yi sharhi game da ɓarayi, ya kawo maganar wani masanin tarihi wanda ya nuna cewa ɓarayi suna wakiltar masu karya doka.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Yanzu an gabatar da wani sabon iko,—‘’yan fashin mutanenka;’ a zahiri, in ji Bishop Newton, ‘masu karya mutanenka.’ A can nesa a bakin kogin Tiber, wata masarauta tana ciyar da kanta da manyan burace-burace da mugayen tsare-tsare. Da fari ƙanƙanuwa ce kuma marar ƙarfi, amma ta yi girma da sauri mai ban al’ajabi cikin ƙarfi da kuzari, tana miƙa kanta a hankali nan da can don gwada ƙarfinta, da kuma auna ƙarfin hannunta na yaƙi, har sai da, tana sane da ikonta, ta ɗaga kanta da gaba gaɗi a cikin al’ummai na duniya, kuma ta kwace da hannu marar rinjaya mashigin tafiyar al’amuransu. Daga wannan lokaci sunan Roma ya tsaya a shafin tarihi, an ƙaddara masa cikin dogayen ƙarnuka ya mallaki al’amuran duniya, ya kuma yi tasiri mai girma a cikin al’ummai har zuwa ƙarshen zamani.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and Revelation, 257.

> “Roma ta yi magana; kuma ba da daɗewa ba Siriya da Makedoniya suka ga wani sauyi yana saukowa a kan yanayin mafarkinsu. Romawa suka shiga tsakani a madadin saurayin sarkin Masar, suna ƙudurin cewa dole ne a kāre shi daga hallakar da Antiyokus da Filibus suka ƙulla masa. Wannan kuwa a shekara ta 200 K.H. ne, kuma yana ɗaya daga cikin muhimman tsoma-bakin farko na Romawa cikin harkokin Siriya da Masar.” Uriah Smith, Daniel da Ru’ya ta Yohanna, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Cikar da aka bayyana a cikin ayoyin nan ya cika cikin kusan shekaru ashirin, daga 219 K.H.K. zuwa 200 K.H.K., amma annabawa suna magana fiye da haka game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

> “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. . . .

> “Kowannen tsofaffin annabawan ya yi magana ƙasa da yadda ya yi domin zamaninsa fiye da namu, domin annabce-annabcensu na nan da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda iyakokin duniya suka zo a kanmu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma domin mu suka yi hidimar waɗancan abubuwa, waɗanda yanzu aka ba ku labarinsu ta wurin waɗanda suka yi muku wa’azin bishara cikin Ruhu Mai Tsarki da aka aiko daga sama; abubuwan nan kuwa mala’iku ma suna ɗokin lekawa 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 ƙarni na ƙarshe. Dukan manyan abubuwa da muhimman ma’amaloli masu tsanani na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu, a cikin ikilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Ko da yake Daniyel bai rayu a cikin tsawon shekaru ashirin da muke dubawa ba, wahayi ta wurin rubuce-rubucen Sister White yana sanar da mu cewa yawancin tarihin da aka rubuta a Daniyel sura ta goma sha ɗaya za a maimaita shi a cikin cikar ƙarshe ta Daniyel sura ta goma sha ɗaya.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Ba mu da lokaci da za mu ɓata. Lokuta masu cike da wahala suna gabanmu. An hargitsa duniya da ruhin yaƙi. Ba da daɗewa ba al’amuran wahalar da aka faɗa a kansu cikin annabce-annabce za su faru. Annabcin da yake cikin Daniyel sura ta goma sha ɗaya ya kusan kai ga cikakken cikar sa. Yawancin tarihin da ya faru wajen cikar wannan annabci za a maimaita shi.” Manuscript Releases, lamba ta 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Ayoyi goma zuwa goma sha biyar na Daniyel sura goma sha ɗaya suna wakiltar tarihin kwanaki na ƙarshe wanda yake kaiwa ga dokar Lahadi mai zuwa ba da daɗewa ba, gama aya ta goma sha shida tana bayyana lokacin da Roma, a karo na farko, ta ci “ƙasa mai daraja.”

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Amma wanda ya zo gāba da shi zai yi yadda yake so, kuma ba wanda zai iya tsayawa a gabansa; zai tsaya a cikin ƙasa mai ɗaukaka, wadda za ta hallaka ta wurin hannunsa. Daniyel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daniyel ya yi amfani da furucin nan “ƙasa mai ɗaukaka” sau biyu a rubuce-rubucensa. Na farko shi ne a aya ta goma sha shida, sa’ad da Roma arna ta zahiri ta ci ƙasa mai ɗaukaka ta zahiri ta Yahuza.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Ko da yake Masar ba ta iya tsayawa gaban Antiochus, sarkin arewa, Antiochus ma bai iya tsayawa gaban Romawa ba, waɗanda yanzu suka zo su yaƙe shi. Babu wata masarauta da ta ƙara iya yin tsayayya da wannan iko mai tasowa. An ci Siriya da yaƙi, aka kuma ƙara ta cikin daular Roma, sa’ad da Pompey, BC 65, ya ƙwace dukiyoyin Antiochus Asiaticus, ya kuma mai da Siriya lardi na Roma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and Revelation, 259.

> “Ikon nan iko ɗin nan ne kuma zai tsaya a Ƙasa Mai Tsarki, ya kuma cinye ta. Roma ta shiga haɗin guiwa da mutanen Allah, Yahudawa, a shekara ta 162 K.H., daga wannan lokaci kuwa take da muhimmin matsayi a cikin kalandar annabci. Duk da haka, ba ta sami ikon mulki a kan Yahudiya ta hanyar cin nasara kai tsaye ba sai a shekara ta 63 K.H.; sa’an nan kuma ta haka ne.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Sauran ayar da Daniyel ya yi amfani da kalmar “ƙasa mai ɗaukaka” ita ce a aya ta arba’in da ɗaya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Zai kuma shiga cikin ƙasa mai ɗaukaka, kuma ƙasashe da yawa za a rushe su; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniyel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Aya ta arba’in da ɗaya, ba shakka, tana biye da aya ta arba’in, kuma aya ta arba’in tana farawa da kalmomin nan, “kuma a lokacin ƙarshe.” A cikin The Great Controversy, Sister White ta bayyana shekara ta 1798 a matsayin “lokacin ƙarshe,” saboda haka aya ta arba’in da ɗaya tana nuna tarihi da ya biyo baya bayan lokacin ƙarshe a shekara ta 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Amma a lokacin ƙarshe, in ji annabin, ‘Mutane da yawa za su yi kai-komo, kuma ilimi zai ƙaru.’ Daniyel 12:4.... Tun daga shekara ta 1798 an buɗe littafin Daniyel, ilimin annabce-annabce ya ƙaru, kuma mutane da yawa sun yi shelar saƙon hukunci mai tsanani cewa ya kusa.” The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Ƙasar ɗaukaka ta aya ta arba’in da ɗaya ba tsohuwar Yahuda ta zahiri ta dā ba ce, sai dai Yahuda ta zamani ta ruhaniya. Ƙasar Amurka ita ce Yahuda ta zamani ta ruhaniya, kuma aya ta arba’in da ɗaya tana nuna dokar Lahadi da za ta zo nan ba da daɗewa ba a cikin Ƙasar Amurka.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Sai dai, ba abin da yake na ruhaniya ne ya fara ba, sai abin da yake na halitta; sannan kuma daga baya abin da yake na ruhaniya. 1 Korintiyawa 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Wannan dokar Lahadi an kwatanta ta da aya ta goma sha shida, gama “yawancin tarihin da ya riga ya faru” a cikin cikar Daniyel goma sha ɗaya za a sāke maimaita shi. Ayoyi goma zuwa goma sha biyar a cikin kwanaki na ƙarshe suna wakiltar tarihin da ya gabaci kuma ya kai ga dokar Lahadi.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Sarkin arewa a cikin waɗannan ayoyi biyar, haka kuma sarkin kudu waɗanda aka cika ta wurin sarkin Seleucid Antiochus Magnus da sarakunan Masar na masarautar Ptolemaic, suna wakiltar iko-ikoki da suke cibiyar tarihin da ke kaiwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba. Waɗannan ayoyi suna nuna tarihin tafiyar ɗari da arba’in da huɗu na dubu, gama aya ta goma tana nuna rushewar Tarayyar Soviet a shekara ta 1989, kuma aya ta goma sha shida tana nuna dokar Lahadi mai zuwa nan ba da daɗewa ba.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Almasihu ya nanata waɗannan ayoyi ta wurin daidaita aya ta goma da aya ta arba’in, da kuma aya ta goma sha shida da aya ta arba’in da ɗaya. Nuni kai tsaye ga zahirin ƙasa mai ɗaukaka, wadda take misalta ƙasa ta ruhaniya mai ɗaukaka ta aya ta arba’in da ɗaya, ita ce ƙarshen ayoyi shida ɗin nan, kuma aya ta goma ita ce mafari.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Kamar dai yadda Kristi ya tabbatar cewa aya ta goma sha shida tana da alaƙa kai tsaye da aya ta arba’in da ɗaya, haka ma aya ta goma tana da alaƙa kai tsaye da aya ta arba’in. Furucin da ke cikin aya ta goma, “ya malala, ya kuma ratsa,” shi ne daidai wannan furucin na Ibrananci da aka fassara a matsayin “ya malala ya kuma ketare,” a aya ta arba’in. Ba a sami wannan furuci ba sai a wani wuri guda ɗaya dabam a cikin Nassosi, amma an fassara shi ɗan bambanta da yadda yake a aya ta goma da aya ta arba’in. Duk da haka, wannan shi ne wannan furuci ɗaya na Ibrananci.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Kuma zai ratsa Yahuza; zai yi ambaliya ya kuma ketare, zai kai har zuwa wuya; kuma shimfiɗar fikafikansa za ta cika faɗin ƙasarka, ya Immanuwel. Ishaya 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

“Yawaita ya rufe ya haye” na Ishaya, daidai yake da “ya yawaita, ya ratsa,” na aya ta goma, da kuma “ya yawaita ya haye” na aya ta arba’in. Fiye da haka, kowace daga cikin waɗannan ayoyi uku tana bayyana hari ne daga sarkin arewa a kan sarkin kudu. A cikin Ishaya, sarkin Assuriya na arewa, Sennakerib, yana kai wa Yahuda, masarautar kudancin Isra’ila, hari. A aya ta goma Antiochus Magnus, sarkin arewa na Daular Seleucid, yana kai wa masarautar kudancin Masar hari. A aya ta arba’in kuma, sarkin arewa, ikon papanci, wanda ya sami rauni mai kisa a farkon aya ta arba’in, yana kai wa ikon rashin yarda da Allah na kudu na Tarayyar Soviet hari. Kowace aya tana wakiltar tsarin annabci iri ɗaya na rikici tsakanin sarakunan arewa da kudu, kuma a cikin kowace aya sarkin arewa “yana yawaita ya haye.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Shaidar Ishaya da kuma aya ta goma dukansu suna tabbatar da cewa sa’ad da sarkin arewa ya kai hari, yana tsaya kafin ya shiga babban birnin mulkin kudu. Sennakerib ya kawo yaƙinsa har zuwa ganuwar Urushalima, kuma bai ƙara gaba ba. A shekara ta 219 K.H., Antiochus Magnus ya zo zuwa iyakar Masar ya kuma tsaya. Sa’an nan ya sha kashi a yaƙin Raphia da ya faru bayan shekaru biyu, a shekara ta 217 K.H. Sennakerib ya zo har ganuwar Urushalima ya kuma sha kashi a yaƙin, sa’ad da Allah ya sa baki.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And 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: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Saboda haka Ubangiji ya faɗa game da sarkin Assuriya cewa, ba zai shiga wannan birni ba, ba kuwa zai harba kibiya a can ba, ba kuwa zai zo gabansa da garkuwa ba, ba kuma zai kafa tudun yaƙi a kansa ba. Ta hanyar da ya zo, ta nan ne zai koma, ba kuwa zai shiga wannan birni ba, in ji Ubangiji. Gama zan kāre wannan birni, in cece shi, saboda kaina, kuma saboda bawana Dawuda. Sai ya faru a daren nan, cewa mala’ikan Ubangiji ya fita, ya kashe a sansanin Assuriyawa dubu ɗari da tamanin da biyar; da suka tashi da sassafe da safe, sai ga shi, duk gawawwaki ne matattu. Saboda haka Sennakerib sarkin Assuriya ya tafi, ya yi tafiya ya koma, ya zauna a Nineba. Sai ya faru, yayin da yake sujada a cikin haikalin Nisrok allahnsa, cewa Adrammelek da Sharezer ’ya’yansa maza suka kashe shi da takobi; suka kuwa tsere zuwa ƙasar Armeniya. Esarhaddon kuwa ɗansa ya yi mulki a madadinsa. 2 Sarakuna 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

A cikin 1989, sarkin arewa ya share Tarayyar Soviet, amma bai rinjayi babban birnin Tarayyar Soviet ba. Rasha ta ci gaba da tsayuwa. Yaƙi na gaba, wanda aka misalta a ayoyi na goma sha ɗaya da goma sha biyu, shi ne yaƙin Raphia, wanda kuma aka misalta shi da hallakar rundunar Sennacherib da mutuwarsa da ta biyo baya, abin da ke nuna nasara ga sarkin kudu, wanda shi ne Yahuza a cikin shaidar Sennacherib, da kuma Raphia a cikin shaidar Antiochus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Aya ta goma tana ba da alaƙa kai tsaye da aya ta arba’in, kuma aya ta goma sha shida tana ba da alaƙa kai tsaye da aya ta arba’in da ɗaya. Ayoyi goma zuwa goma sha shida suna wakiltar tarihin daga 1989 har zuwa dokar Lahadi. Ayar tana wakiltar wani ɓoyayyen tarihi a aya ta arba’in wanda ya fara da rushewar Tarayyar Soviet a 1989, kuma ya ci gaba har zuwa dokar Lahadi. Aya ta goma kuma tana haɗa “lokuta bakwai” na Littafin Firistoci ashirin da shida kai tsaye da ɓoyayyen tarihin, amma wannan layin gaskiya yana waje da abin da muke gabatarwa a nan.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

A tarihin Millerite ne aka sami na farko cikin manyan muhawarori shida a cikin Adventism game da daidaitacciyar tantance Rome, kuma ya kasance ne a kan waɗanda ’yan fashi na aya ta goma sha huɗu suke wakilta. Furotesta sun riƙe cewa suna wakiltar Antiochus Epiphanes, amma Millerites suka tantance su da Rome. A muhawarar ƙarshe ta Adventism game da daidaitacciyar tantance Rome, har ila yau game da ’yan fashi na aya ta goma sha huɗu ne. Wata ƙungiya, wadda Millerites suke wakilta, tana tsayawa tsayin daka kan fahimtar asali ta Millerites, wadda Ruhun Annabci ya amince da ita.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Na ga cewa jadawalin 1843 an shiryar da shi ne ta hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lambobin sun kasance yadda Ya so su kasance; cewa hannunsa yana a kansa, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, har sai da aka ɗauke hannunsa.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Wannan jadawali mai tsarki yana tantance wannan gardama da alamar shekara ta 164 K.H.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 Mutuwar Antiochus Epiphanes, wanda, ba shakka, bai tashi ya yi gāba da Yariman sarakuna ba, domin ya riga ya mutu shekara 164 kafin a haifi Yariman sarakuna.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Nassin wannan gardama a kan tsattsarkan jadawalin yana wakiltar kaɗai gaskiyar da aka wakilta a kan tsattsarkan jadawalin wadda ba ta ginu a kan wani nassin annabci daga Maganar Allah ba. Da yin haka, tana bayyana wata alamar hanya, ba ta tarihin Littafi Mai Tsarki ba, sai dai ta tarihin Adventi, kuma “bai kamata a canja ta ba,” domin gardamar tana bayyana yadda aka kafa wahayin annabci. Yin watsi da wannan ainihin gaskiya shi ne, a lokaci guda, yin watsi da ikon amincewar Ruhun Annabci ga tsattsarkan jadawalin.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> “Yaudara ta ƙarshe ƙwarai ta Shaiɗan za ta kasance ta mai da shaidar Ruhun Allah ba ta da wani amfani. ‘Inda babu wahayi, mutane sukan lalace’ (Misalai 29:18). Shaiɗan zai yi aiki da dabara ƙwarai, ta hanyoyi dabam-dabam kuma ta wurin ma’aikata iri-iri, domin ya girgiza amincewar ragowar mutanen Allah ga shaidar gaskiya. Zai shigar da wahayi na ƙarya domin ya ruɗe mutane, kuma zai gauraya ƙarya da gaskiya, har ya sa mutane su ƙi su kuma su ɗauki duk abin da yake ɗauke da sunan wahayi a matsayin wani nau’in tsattsauran son zuciya; amma rayuka masu gaskiya, ta wurin kwatanta na ƙarya da na gaskiya, za a ba su ikon bambance su.” Selected Messages, littafi na 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Rigimar ƙarshe ta “masu fashin mutanenka” iri ɗaya ce da ta fari, kuma ba tare da fahimtar alamar da ta kafa wahayin ba, “mutane suna halaka.” Suna “halaka” domin suna “mai da shaidar Ruhun Allah ba ta da wani tasiri.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Wata ƙungiya kuma tana da’awar cewa an wakilci Amurka a matsayin ‘yan fashi na aya ta goma sha huɗu. Wannan ƙungiyar ba ta iya gani ko kuwa ba ta yarda ta ga cewa Antiochus Magnus a ayoyi na goma zuwa goma sha biyar yana wakiltar Amurka. Kamar yadda Furotestocin tarihin Millerite suka yi da’awar cewa ‘yan fashin Antiochus ne, haka ma ƙungiyar da ba ta yarda ta gani ba tana gane ‘yan fashin a matsayin ikon (Amurka) da Antiochus yake wakilta ta alama.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Harin Sennakerib a kan Yahuda, wanda ya kai har babban birnin, Urushalima, kuma ya ci tura, babban hafsan Sennakerib ne, Rabshakeh, ya jagoranta.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Yanzu fa, ina roƙonka, ka yi alkawari ga ubangijina sarkin Assuriya, ni kuma zan ba ka dawakai dubu biyu, in kuwa kana da ikon sa mahaya a kansu daga ɓangarenka. To, yaya za ka iya daƙile fuskar ko da shugaban runduna guda ɗaya daga cikin mafi ƙanƙanta na bayin ubangijina, alhali kana dogara ga Masar domin kekunan yaƙi da mahaya? Ashe, yanzu na hauro ne ba tare da Ubangiji ba a kan wannan wuri domin in hallaka shi? Ubangiji ya ce mini, Ka hau kan wannan ƙasa, ka hallaka ta. Sai Eliyakim ɗan Hilkiya, da Shebna, da Yoah, suka ce wa Rabshake, Ina roƙonka, ka yi magana da bayinka da harshen Aramawa; gama muna fahimtarsa; kada ka yi mana magana da harshen Yahudawa a kunnuwan mutanen da suke kan katangar. Amma Rabshake ya ce musu, Ashe, ubangijina ya aiko ni ne wurin ubangijinka, da kuma wurinka, domin in faɗi waɗannan kalmomi? Ashe, bai aiko ni ba ne ga mutanen da suke zaune a kan katangar, domin su ci kashinsu, su sha fitsarinsu tare da ku? Sa’an nan Rabshake ya tsaya, ya yi kira da babbar murya da harshen Yahudawa, ya yi magana, yana cewa, Ku ji maganar babban sarki, sarkin Assuriya. 2 Sarakuna 18:23–28.

The Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabshakeh ba kalmominsa yake gabatarwa ba, sai dai kalmomin Sennacherib, sarkin Assuriya. A cikin Daniyel sura ta goma sha ɗaya aya ta arba’in, sarkin arewa shi ne ikon paparoma wanda, a lokacin ƙarshe a shekara ta 1798, ya sami mummunan rauni a hannun Faransa marar bangaskiya ga Allah, wato sarkin kudu. A cikin ayar, sarkin arewa daga ƙarshe ya rama, ya kuma mamaye mulkin kudancin (USSR) a shekara ta 1989. Sa’ad da sarkin arewa ya kammala wannan aiki, ya zo da “kekunan yaƙi, da mahayan dawakai, da jiragen ruwa masu yawa.” “Kekunan yaƙi da mahayan dawakai” suna wakiltar ƙarfin soja, “jiragen ruwa” kuma suna wakiltar ikon tattalin arziki. Waɗannan alamomi suna nuna Amurka a matsayin rundunar wakilci ta Roma ta papacy a cikin nasarar shekarar 1989, kamar yadda Rabshakeh ya kwatanta. Antiochus Magnus a cikin aya ta goma zuwa ta goma sha biyar yana wakiltar Amurka, kuma kamar yadda William Miller ya gane daidai cewa kalmar “kuma” a cikin aya ta goma sha huɗu tana kafa sabon iko mai shiga cikin labarin annabci, “’yan fashi” dole ne su wakilci wani iko dabam da ko dai sarakunan kudancin Ptolemaic, ko Antiochus sarkin arewa, ko Philip na Makidoniya.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Sarkin kudu,” a cikin wannan aya, ba tare da wata shakka ba, yana nufin sarkin Masar; amma abin da “’yan fashin mutanenka” ke nufi har yanzu yana nan a matsayin abin shakka ga waɗansu, watakila. A bayyane yake cewa ba zai iya nufin Antiochus ba, ko wani sarkin Siriya, domin mala’ikan ya riga ya yi magana game da wannan al’umma a cikin ayoyi da dama a baya, kuma yanzu ya ce, “har ila yau, ’yan fashin mutanenka,” da sauransu; abin da a fili yake nuna wata al’umma dabam. Zan yarda cewa watakila Antiochus ya yi wa Yahudawa fashi; amma ta yaya wannan zai “tabbatar da wahayin,” alhali ba a ambaci Antiochus ko’ina cikin wahayin da yin wani aiki irin wannan ba; domin yana cikin abin da ake kira mulkin Girka a cikin wahayin. Bugu da ƙari, “tabbatar da wahayin,” dole ne ya nufi tabbatar da shi, kammala shi, ko cika shi.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Antiochus” suna ne da sarakuna da yawa na Daular Seleucid ta Siriya suka zaɓa. Wanda ya kafa wannan daula shi ne Seleucid Nicator, kuma a wani wuri tsakanin sarakuna ashirin da shida zuwa talatin ne suka cika dukan jerin sarakunan Seleucid. Da yawa daga cikin waɗannan sarakuna sun zaɓi sunan “Antiochus”, kamar yadda papoci da yawa suke zaɓan sunayen sarauta sa’ad da aka zaɓe su su zama papoci. Dukan papocin “antichrist” ne, wato “gāba da Almasihu”. Kalmar “anti” tana nufin “gāba da”. A matsayin antichrists sun ɗauki sunan uban ruhaniya na gabansu, wato Shaiɗan. A cikin wahayi, an bayyana Shaiɗan da papoci duka biyu a matsayin antichrist.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Ƙudurin magabcin Almasihu na aiwatar da tawayen da ya fara a sama zai ci gaba da aiki a cikin ’ya’yan rashin biyayya.” Testimonies, juzu’i na 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Fafaroma wakili ne na Shaiɗan, kuma ta haka su biyun nan suna gaba da Almasihu, sabili da haka kuwa su ne “magabcin Almasihu.” Suna zaɓar suna sa’ad da suka hau kujerar Fafaroma, kuma su zama wakilin Shaiɗan a duniya.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Domin ta tabbatar wa kanta da ribar duniya da darajoji, an kai ikilisiya ga neman yardar da goyon bayan manyan mutanen duniya; kuma da ta haka ta ƙi Almasihu, aka rinjaye ta ta mika biyayya ga wakilin Shaiɗan—bishop na Roma.” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Ta wurin ayyukansu za ku san su, kuma fafaroma suna ci gaba da yin irin wannan aikin da Shaiɗan yake yi.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Ta wurin fafaroma na Roma, an ci gaba da wannan aikin a nan duniya kamar yadda aka ci gaba da shi a kotunan sama kafin a kori sarkin duhu. Shaidan ya nemi ya gyara dokar Allah a sama, ya kuma kawo wani gyara nasa. Ya ɗaukaka nasa hukunci sama da na Mahaliccinsa, ya kuma sa nufinsa sama da nufin Jehobah, ta haka kuwa a zahiri ya bayyana Allah a matsayin mai yiwuwar kuskure. Fafaroma ma yana bin wannan hanya ɗaya, kuma da yake yana ɗaukar kansa marar kuskure, yana neman ya daidaita dokar Allah domin ta dace da ra’ayoyinsa, yana zaton kansa mai iya gyara kura-kuran da yake tsammani yana gani a cikin ƙa’idoji da umarnan Ubangijin sama da ƙasa. A zahiri yana cewa wa duniya, Zan ba ku dokoki mafi kyau fiye da na Jehobah. Wane irin zagi ne wannan ga Allah na sama!” Signs of the Times, Nuwamba 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Ko da yake Seleucus Nicator ne ya kafa Daular Seleucid, da yawa daga cikin sarakunan da suka biyo baya sun zaɓi sunan “Antiochus,” domin girmamawa, ba ga Seleucus ba, sai dai ga mahaifinsa. Mahaifin Seleucus, Antiochus, wani bafade ne kuma janar a hidimar Sarki Philip II na Macedon, wanda shi ne mahaifin Alexander the Great. Wannan daraja ta sarauta da kuma asalin soja sun taimaka wajen kafa tubalin rawar da Seleucus ya taka mai fice da kuma hawan mulkinsa daga baya bayan mutuwar Alexander the Great.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

An kafa mulkin Seleucus ne sa’ad da ya karɓi iko da yankuna uku cikin huɗu na mulkin Alexander. Roma ma tana cin nasara a kan manyan ikon ƙasa uku domin ta karɓi iko ta kuma zama sarkin arewa. Sa’ad da Seleucus ya tabbatar da gabas da yamma da arewa a ƙarƙashin ikonsa, sai ya zama sarkin arewa a cikin ruwayar tarihi, kuma babban birninsa shi ne birnin Babila. Da yawa daga cikin sarakunan da suka biyo baya sun zaɓi sunan “Antiochus” sa’ad da suka hau gadon sarautar arewa domin su girmama uban siyasarsu na farko. Daidaiton nan yana da sauƙin gani, idan ka zaɓi ka gani. Idan kuwa ba ka yi haka ba, to, ba ka gani ba.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

Sunan “Antiochus” (Ἀντίοχος a Helenanci) ya samo asali ne daga sassan kalmomin Helenanci “anti” (ma’ana “gāba da” ko “sabanin”) da “ocheo” (ma’ana “riƙe da ƙarfi” ko “tsare”). Sarakunan arewa sun zaɓi wannan suna domin su tsare gadonsu na siyasa tare da uba, kamar yadda maƙiyin Almasihu (fafaroma-fafaromai) suke zaɓen sunaye sa’ad da suka fara mulki. Kamar yadda fafaromai wakilai ne na ubansu, wato shaidan, haka kuma Antiochus na Daular Suriya suke zama siffofin wakilan ubansu. A cikin wannan amfani, Antiochus yana wakiltar wakili a madadin ubansu. Wakilin ikon fafaroma a shekara ta 1989 shi ne Amurka, kuma shaidar duniya tana tabbatar da dangantakar da ke tsakanin maƙiyin Almasihu, Fafaroma John Paul II, da Ronald Reagan a aikinsu na kawo ƙarshen tsohuwar Tarayyar Soviet.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

A ayoyi goma zuwa sha shida, ayar farko da ta ƙarshe suna ɗauke da nassoshi kai tsaye zuwa ayoyi arba’in da arba’in da ɗaya. Aya ta goma tana wakiltar aya ta arba’in kai tsaye. Aya ta sha shida tana wakiltar aya ta arba’in da ɗaya kai tsaye. Ayoyin suna wakiltar ɓangaren annabcin Daniyel da ya shafi kwanaki na ƙarshe.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Littafin da aka hatimce ba littafin Ru’ya ta Yohanna ba ne, sai dai wannan ɓangare na annabcin Daniyel wanda ya shafi kwanaki na ƙarshe. Nassi ya ce, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai komo, ilimi kuma zai ƙaru’ (Daniyel 12:4). Sa’ad da aka buɗe littafin, aka yi shelarsa, ‘Lokaci ba zai ƙara kasancewa ba.’ (Duba Ru’ya ta Yohanna 10:6.) Littafin Daniyel yanzu an buɗe hatiminsa, kuma wahayin da Almasihu ya ba Yohanna zai kai ga dukan mazaunan duniya. Ta wurin ƙaruwa ilimi, za a shirya wani jama’a su tsaya a kwanaki na ƙarshe....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “A cikin saƙon mala’ika na fari an kira mutane su yi wa Allah, Mahaliccinmu, sujada, shi ne wanda ya yi duniya da dukan abubuwan da suke cikinta. Sun ba da girma ga wata ƙa’ida ta Paparoma, suna mai da dokar Jehobah marar tasiri, amma za a sami ƙaruwa cikin sani game da wannan batu.” Selected Messages, littafi na 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

A lokacin ƙarshe a shekara ta 1989, ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya suna wakiltar “ɓangaren annabcin Daniyel wanda ya shafi kwanaki na ƙarshe.” An gane haka sa’ad da aka buɗe hatiminsa a wancan lokaci, kuma wannan buɗewar hatimin ta haifar da ƙaruwa ta ilimi game da “kafuwar Paparoma, da rushe tasirin dokar Jehobah.” Alpha da Omega kullum yana misalta ƙarshe ta wurin farko, kuma tsarin gwajin da ya fara a 1989, an tsara shi ne domin ya samar da rukuni biyu na masu bauta.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi, Daniyel: gama an rufe waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Yanzu muna cikin ƙarshen zamani na wannan aikin gwaji, gama gardamar game da ’yan fashi a farkon Adventism yanzu ana maimaita ta. Gane ’yan fashin a matsayin Amurka shi ne a gane Antiochus a matsayin ’yan fashin. Ita ce ainihin gardamar da ta kasance tsakanin Millerites da Furotestoci.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

A ƙarshen tsarin gwaji, kamar yadda ya kasance a farkon tsarin gwajin, wanda ya fara a shekara ta 1989, Zakin kabilar Yahuda yana buɗe hatimin “wancan ɓangare na annabcin Daniyel wanda ya danganci kwanakin ƙarshe.” A shekara ta 1989 ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya ne, kuma a ƙarshen kuwa, tarihin ɓoye na aya ta arba’in ne, wanda ayoyi goma zuwa goma sha shida suke misalta shi.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Za mu ci gaba da duba layuka shida na muhawarori cikin tarihin Adventism a cikin talifofi masu zuwa. Ta farko daga cikin waɗannan muhawarori shida tana misalta ta ƙarshe daga cikin waɗannan muhawarori shida. Za mu yi amfani da muhawarar farko da ta ƙarshe domin mu ɗora sauran muhawarori huɗun a kansu yayin da muke warware abubuwan da suke tattare da ƙoƙarin maƙiyin adalci na hana mutanen Allah su rarrabe “wahayi” daidai, wanda aka kafa ta wurin alamar Roma.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Sai dai idan muka fahimci muhimmancin lokutan da suke saurin shuɗewa zuwa cikin madawwama, kuma muka shirya tsayawa a babbar ranar Allah, za mu zama amintattun masu kula marasa aminci. Ya kamata mai tsaro ya san irin yadda dare ya yi. Yanzu komai ya lulluɓe da wani nauyi na tsarkakewa wanda duk waɗanda suka gaskata gaskiyar wannan zamani ya kamata su gane. Ya kamata su yi aiki bisa la’akari da ranar Allah. Hukunce-hukuncen Allah na gab da saukowa a kan duniya, kuma muna bukatar mu kasance muna shirye-shirye domin waccan babbar rana.”

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Lokacinmu mai daraja ne. Muna da ’yan kwanaki kaɗan ne kawai, ƙwarai kuwa kaɗan, na lokacin jarrabawa domin mu shirya kanmu domin rayuwa ta gaba, marar mutuwa. Ba mu da lokacin da za mu ɓata cikin ayyuka na rashin tsari. Ya kamata mu ji tsoron shafa saman Maganar Allah kawai.” Testimonies, juzu’i na 6, 407.

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