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# Rome Establishes the Vision - Number Eleven

Roma ta Kafa Wahayin — Lamba Goma Sha Ɗaya

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Fahimtar Aiwatarwar Annabci Sau Uku: 11 ga Satumba, 2001, da Tsarin Gwaji na Ƙarshe ga Adventism na Laodisiya

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Kamar yadda 11 ga Agusta, 1840, ya tabbatar da ƙa’idojin da Miller ya runguma, haka ma bayan 11 ga Satumba, 2001, waɗanda suke shirye su gani suka fahimta cewa ƙa’idojin annabci da Future for America ta runguma su ne ainihin hanyar Littafi Mai Tsarki ta ruwan sama na ƙarshen zamani, kamar yadda aka bayyana a cikin Ishaya sura ta ashirin da takwas. Aiwatar da layin gyarawa a kan layin gyarawa, kamar yadda aka bayyana a cikin tarihi mai tsarki, ya tabbatar da cewa 11 ga Satumba, 2001, maimaituwar 11 ga Agusta, 1840, ce.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Sun gane cewa kamar yadda mala’ika mai ƙarfi na Ru’ya ta Yohanna goma ya sauko a shekara ta 1840, haka kuma ya yi misalin saukowarsa a shekara ta 2001. Duka mala’ikun biyu sun sauko ne a lokacin da annabcin da ya shafi Musulunci ya cika. Daga nan sai wannan motsi ya girma yayin da maza da mata suka amsa ga ingancin wannan hanya. An ƙetare shugabancin Adventism na Laodiceya na Rana ta Bakwai a lokacin ƙarshe a shekara ta 1989, kuma yanzu wannan ikilisiya ta shiga cikin matakinta na ƙarshe na gwaji, yayin da Ubangiji ya fara zaɓen motsin mala’ika na uku domin ya zama masu magana a madadinsa a kwanaki na ƙarshe.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Wata babbar ƙa’ida daga cikin ƙa’idojin da aka bayar domin kwanakin ƙarshe ita ce amfani sau uku ga annabci. Musamman a wancan lokaci ne amfani sau uku ga masifun nan uku ya kasance, wanda ya tabbatar a sarari abin da ya faru a ranar 11 ga Satumba, 2001. Sa’ad da aka bincika wannan gaskiya da aminci, waɗanda a lokacin ake jagorantarsu zuwa “tsoffin hanyoyi” na Irmiya, ta wurin zukata masu neman gaskiya, cikar annabcin, tare da ingancin ƙa’idojin fassarar annabci da ƙungiyar mala’ika na uku ta ɗauka.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

An ga cewa fahimtar pioniyoyi ta gaskiya game da tarihin kaiton farko na Ru’ya ta Yohanna sura ta tara tana wakiltar Musulunci. An ga cewa annabin ƙarya Muhammadu shi ne sarkin wannan tarihin. A cikin wannan tarihin Musulunci zai kai hari ga Daular Roma, kuma an fayyace salon yaƙinsu musamman a matsayin kai farmaki ba zato ba tsammani kuma cikin ɗan lokaci. A wannan ma’ana an fahimci cewa ainihin salon yaƙin Musulunci ne ya samar da tushen ilimin asalin kalmar “assassin.” A cikin wannan tarihin Musulunci zai cuci rundunonin Roma, kuma lokacin ya ƙare a ƙarƙashin layin annabcin lokaci na shekara ɗari da hamsin. Sa’ad da wannan annabcin lokaci ya ƙare a ranar 27 ga Yuli, 1449, annabcin lokaci da tarihin kaiton na biyu suka fara.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Ya fara wani annabcin lokaci na shekara ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar, wanda ya ƙare a ranar 11 ga Agusta, 1840. A cikin wannan tarihin, mai mulkin da ya wakilci aikin annabci na Musulunci shi ne Ottman, wanda Mohammed ya kasance alamar sa a tarihin annoba ta fari. Babi na tara ya ce a cikin tarihin annoba ta biyu, Musulunci zai kashe rundunonin Roma. Har yanzu za su ci gaba da amfani da irin salon yaƙin nan, suna kai farmaki kwatsam ba tare da tsammani ba; amma a cikin wannan tarihin ne aka fara ƙirƙira da amfani da barkonon bindiga, saboda haka annoba ta biyu ta wakilci irin salon yaƙi da farmakin kwatsam na mai kisan gilla ke wakilta, tare kuma da haɗa abubuwan fashewa.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

A ranar 11 ga Satumba, 2001, masifar Musulunci ta uku ta bugi rundunonin ruhaniya na Roma da fashe-fashe kwatsam. Wannan abin da ya faru ya nuna farkon layuka da dama na gaskiyar annabci, amma a fili an riga an kafa shi bisa ga shaidu biyu na baya na masifa ta farko da ta biyu. Wannan abin da ya faru ya nuna sarai cewa, kamar yadda ƙarfafawar tarihin Millerite ta ranar 11 ga Agusta, 1840, lokacin da annabcin Musulunci na masifa ta biyu ya cika kuma mala’ikan Ru’ya ta Yohanna goma ya sauko, haka kuma lokacin da annabcin Musulunci na masifa ta uku ya iso, ya nuna saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas a wannan rana.

> “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 kuwa ya zo maganar da na faɗa cewa dole ne wani babban igiyar ruwa ya share New York? Wannan ban taɓa faɗa ba. Na faɗa cewa, sa’ad da nake kallon manyan gine-ginen da ake ta ɗagawa a can, bene a kan bene, ‘Wane irin mugayen al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas na Ru’ya ta Yohanna gargaɗi ce game da abin da yake zuwa bisa duniya. Amma ba ni da wani haske na musamman game da abin da yake zuwa a kan New York, sai dai na san cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da kifar da ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga Ubangiji, taɓawa ɗaya daga ikonsa mai girma, kuma waɗannan manyan gine-ginen za su fāɗi. Al’amura za su faru masu ban tsoro, irin waɗanda firgitarsu ba za mu iya hango ta ba.” Review and Herald, July 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

A sa’an nan, waɗanda suke da niyyar gani sun ga motsin Future for America a matsayin abin da yake daidai da motsin Millerite. Musulunci na annoba ta uku ya zama muhimmin sashi na saƙon tun daga wannan lokaci zuwa gaba. Wahayi ya koyar a sarari cewa sa’ad da mala’ikan Ru’ya ta Yohanna ya sauko, ruwan sama na ƙarshen zamani zai zo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, 21 ga Afrilu, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Yayin da Zakin ƙabilar Yahuda ya fara buɗe faffadar fahimta game da ruwan sama na ƙarshe, Ya jagoranci mutanensa zuwa littafin Joel, wanda shi ne babban wurin komawa na ruwan sama na ƙarshe. A wannan lokacin wasu daga cikin waɗancan mutanen da suka shiga wannan motsi bayan 11 ga Satumba, 2001, suka yanke shawarar cewa ƙwari na Joel waɗanda suke lalatar kurangar inabin Allah, har zuwa farkawar Kukan Tsakar Dare, suna wakiltar Musulunci. Ba su iya ko kuma ba su so su ga cewa ƙwarin suna wakiltar Roma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Haske mai ƙarfi da aka samu ta wurin gane aikace-aikacen annabci sau uku dangane da masifu uku ya ƙara musu wani goyon bayan hankali marar tsarkakewa ga da’awarsu cewa ƙwarin suna wakiltar Musulunci. Kamar yadda kullum yake kasancewa, da zarar an karɓi wata fassara ta kai-da-kai, sai a karkatar da Nassosi a ƙoƙarin tabbatar da ƙa’idar ƙarya. A cikin aikinsu na tsayawa kan ra’ayinsu, sun nuna cewa ba su fahimci ƙa’idar abin koyi da cikarsa ba.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

A cikin nazarin ilimin tauhidi da na Littafi Mai Tsarki, ana amfani da kalmomin “nau’i” da “nau’in cika” don bayyana dangantaka tsakanin abubuwa biyu, inda ɗaya yake yin nuni tun da wuri ko kuma zama alamar abin da ɗayan zai kasance. Wannan ma’ana sau da yawa tana shiga ƙarƙashin manyan rukunan “inuwa” da “ainihin abu.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Iri wani abu ne da ya faru, ko mutum, ko hukuma a cikin Tsohon Alkawari wanda yake yin nuni tun da wuri ko ba da inuwar abin da ya yi daidai da shi a Sabon Alkawari—ko wani abu da ya faru, ko mutum, ko hukuma. Yana aiki a matsayin wani abin alama da ke gabatar da abin da zai zo. Antitype kuwa shi ne cikar ko tabbatuwar irin. Shi ne ainihin gaskiyar da irin ya riga ya yi wa inuwa. Manufar “inuwa” da “ainihi” tana tafiya daidai da dangantakar da ke tsakanin iri da antitype. “Inuwar” tana wakiltar (iri), alhali kuwa “ainihi” tana wakiltar (antitype).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Saboda haka kada kowa ya hukunta ku game da abin ci, ko abin sha, ko kuwa game da biki mai tsarki, ko na sabon wata, ko na kwanakin Asabaci: waɗanda kuwa inuwa ce ta abubuwan da za su zo; amma ainihin jiki na Almasihu ne. Kolossiyawa 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Gama shari'a, da yake tana da inuwa ta kyawawan abubuwa masu zuwa, ba kuma ainihin surar abubuwan ba, ba za ta taɓa iya, ta wurin waɗannan hadayun da suke miƙawa shekara bayan shekara kullum, ta kammala waɗanda suke zuwa gare ta ba. Ibraniyawa 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

A cikin muhawarar da ta biyo bayan 11 ga Satumba, 2001, game da Joel, da kuma daidaitaccen tantance Roma ta papacy kamar yadda aka yi mata alama ta wurin ƙwari huɗu, ta haka ana zayyana halakar ci gaba-cikakke ta Adventism na Laodicea, waɗanda suka yi gardama cewa waɗannan ƙwarin Musulunci ne, ba wai kawai sun dora wani girmamawa marar tsarkakewa a kan amfani sau uku na masifu uku ba, amma kuma sun yi nuni da alamomi waɗanda suke nuni zuwa ga antitype na Roma, suka kuma yi iƙirarin cewa ainihin waɗannan alamomin suna tantance Musulunci. A yin haka, sun ba da shaida cewa ko dai ba su fahimci ainihin ƙa’idar type da antitype da gaske ba, ko kuma sun gaskata cewa karkatar da ma’anar alamomin hanya ce da ta cancanta don ba da hujjar cimma manufar.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

A cikin muhawarar da ake yi a yanzu game da Roma, akwai kuma wata sabuwar shaida cewa waɗanda suke riƙe da kuskuren ra’ayi cewa “’yan fashi” na Daniyel sura ta goma sha ɗaya, aya ta goma sha huɗu, su ne Amurka, ba sa fahimtar yadda ya kamata ko dai amfani sau uku na annabci, ko kuma ƙa’idar misali da cikarsa.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Sa’ad da waɗanda suke riƙe da ra’ayin cewa “’yan fashi” su ne Amurka suke neman tabbatar da matsayinsu, suna amfani da wani salo na aikace-aikacen ninki uku na Roma uku, domin wai su tabbatar da cewa Roma ta zamani, bayyanar Roma ta uku, ita ce Amurka. Da muna dogara ga cewa ba da gangan suke yin shaidar ƙarya ba, kuma cewa abin da kawai suke nunawa shi ne wata makantar jahilci game da ƙa’idojin aikace-aikacen annabci mai ninki uku, suna ɗaukar wata siffa ta annabci daga Roma biyu na farko su yi jayayya cewa wata siffa daga tarihin Roma ce take gane Roma ta zamani.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roma ta arna ita ce ta farko cikin cikar annabci guda uku game da Roma. A cikin Daniyel sura ta takwas, Roma ta arna ita ce ƙaramar ƙaho ta namiji. A cikin sura ta biyu, Roma ta arna ita ce mulkin siyasa. A cikin Daniyel bakwai, Roma ta arna ta rabu zuwa masarauta mai rassa goma.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Bayyanar Roma ta biyu ita ce Roma ta papacy, wadda a sura ta takwas ita ce ƙaramin ƙaho na mace, kuma wadda a sura ta biyu ita ce mulkin coci, kuma wadda a sura ta bakwai ita ce ƙahon da yake furta saɓo, yana kuma tumɓuke ƙahoni uku. Roma ta arna iko ne guda ɗaya tilo, amma Roma ta papacy iko ne mai fuska biyu, tana wakiltar cocin papacy a matsayin mai mulki a kan tsarin mulkin farar hula na tsarin siyasa da suka gabata na Roma ta arna. A shekara ta 1798, ikon papacy ya sami mummunan rauninsa na kisa, amma bai daina kasancewa coci ba; abin da kawai ya daina kasancewa shi ne dabba ta annabcin Littafi Mai Tsarki, domin an kawar da ikon farar hula da a dā take iko da shi.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma ta biyu ita ce Roma ta papanci, kuma ta yi aiki ne kaɗai a matsayin iko (dabba) na annabcin Littafi Mai Tsarki sa’ad da take da ikon sarrafa ƙarfin gwamnati domin aiwatar da shirye-shiryenta na saɓo. Roma ta farko iko guda ce tilo, Roma ta biyu iko ne mai ninki biyu, kuma Roma ta uku iko ne mai ninki uku. Bayyanannun siffofi uku na Roma ana tafiyar da su ne bisa ga ƙa’idoji guda ɗaya da ke mulkin kowane amfani sau uku na annabci. A ma’anar annabci akwai bala’o’i uku, Babilon uku, Roma uku, da Iliya uku. Dangane da misali da cikar misali, bayyanuwar biyu na farko na kowane irin amfani sau uku misalai ne da suke ba da inuwa ta cika ta uku, wadda ita ce cikar misali kuma ainihin jigon wannan amfani sau uku na annabci.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Game da Roma, siffofin Romawa biyu na farko sun bayyana cewa duka Roma ta arna da kuma Roma ta papacy sun ba mai mulkinsu taken Pontifex Maximus. Saboda haka, taken mai mulkin Roma ta zamani zai kasance Pontifex Maximus, taken da ba a taɓa jingina wa wani shugaban ƙasar Amurka ba. Romawa biyu na farko za su yi nasara a kan shingayen ƙasa guda uku domin su kafa ikon mulki a kan kursiyin takamaiman zamanin tarihinsu. Babu wata shaida da ke nuna cewa Amurka ta yi nasara a kan shingayen ƙasa guda uku kafin shekara ta 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Rome ta farko biyu suna da wani takamaiman lokaci da aka bayyana wanda a cikinsa za su yi mulki mafi girma. A aya ta ashirin da huɗu na Daniyel goma sha ɗaya, an bayyana arna-arnan Rome tana mulki har tsawon “lokaci,” wato shekaru ɗari uku da sittin, abin da ta yi daga Yaƙin Actium a shekara ta 31 BC, har zuwa shekara ta 330 AD. Akai-akai ana bayyana papal Rome a matsayin mai mulki na shekaru dubu ɗaya da ɗari biyu da sittin bayan an kawar da ƙahonin uku, daga 538 har zuwa 1798. A cikin Ishaya sura ta ashirin da uku, an bayyana Amurka a matsayin mai mulki na shekaru saba’in na alama, kamar kwanakin sarki ɗaya, amma ba ta taɓa kawar da cikas uku na ƙasa ba kafin mulkinta na shekaru saba’in na alama.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

An wakilci Roma ta zamani a matsayin wadda ta rinjayi cikas uku na ƙasa—sarkin kudu, ƙasa mai ɗaukaka, da Masar—a cikin Daniyel sura ta goma sha ɗaya, ayoyi arba’in zuwa arba’in da biyu; kuma sa’ad da aka ci waɗannan cikas uku aka kuma kawo su ƙarƙashin biyayyar Roma, sai su zama gamayyar uku ta macijin, dabbar, da annabin ƙarya. Yohanna kuma ya sanar da mu cewa an warkar da raunin mutuwar dabbar papanci, sannan kuma ta yi mulki na watanni arba’in da biyu na alama.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Sai na ga ɗaya daga cikin kawunansa kamar an ji masa rauni har mutuwa; amma aka warkar da rauninsa mai kisa: dukan duniya kuwa ta yi mamakin bin dabbar. Suka yi wa macijin sujada, domin shi ne ya ba dabbar iko: suka kuma yi wa dabbar sujada, suna cewa, Wane ne yake kamar dabbar? wa zai iya yin yaƙi da ita? Aka kuma ba ta baki mai faɗin manyan abubuwa da saɓo; aka kuma ba ta iko ta ci gaba na watanni arba’in da biyu. Ru’ya ta Yohanna 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Dabbar da take mulki na tsawon watanni arba’in da biyu na alama bayan an warkar da mugun rauninta ita ce ikon Roma.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Annabcin Ru’ya ta Yohanna 13 ta bayyana cewa ikon da dabbar mai ƙaho irin na ɗan rago ke wakilta zai sa “duniya da mazaunanta” su yi wa papanci sujada—wanda a nan aka kwatanta da dabbar “mai kama da damisa.” ... A cikin Tsohuwar Duniya da Sabuwar Duniya duka, papanci zai karɓi girmamawa cikin darajar da ake bai wa tsarin kiyaye Lahadi, wanda yake jingina ne gaba ɗaya ga ikon Cocin Roma.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Arna, wato Roma ta farko, ta yi mulki mafi girma na tsawon shekaru dari uku da sittin, cikin cikar annabcin Daniyel sura ta goma sha ɗaya, aya ta ashirin da huɗu, kuma ta yi haka ne bayan ta kawar da manyan cikas uku na ƙasa, cikin cikar annabcin Daniyel sura ta takwas, aya ta tara.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Roma ta Paparoma ta biyu ta yi mulki da cikakken iko na shekara dubu ɗaya da ɗari biyu da sittin, cikar ayoyin Nassi da dama, kuma ta aikata haka ne bayan ta kawar da cikas uku na ƙasa, cikar Daniyel sura ta bakwai, ayoyi takwas da ashirin.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma ta zamani ta rinjayi sarkin kudu a aya ta arba’in na Daniyel goma sha ɗaya, sa’an nan kuma a aya ta arba’in da ɗaya ta rinjayi ƙasa mai ɗaukaka, sannan a aya ta arba’in da biyu ta rinjayi Masar. Roma ta zamani ita ce sarkin arewa na Daniyel sura ta goma sha ɗaya.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Arna, Roma ta farko, iko ne mai tsanantawa; kuma ta papacy, Roma ta biyu, iko ne mai tsanantawa, sabili da haka Roma ta zamani za ta zama iko mai tsanantawa.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Amurka za ta shiga cikin tsanantawa ta uku da Roma ta zamani za ta aiwatar, amma wannan ba ya nuna cewa Amurka ce ikon papanci; sai dai kawai yana bayyana wata siffa ta dangantakar Amurka da ikon papanci a kwanaki na ƙarshe.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Waɗanda suke son yin gardama cewa Amurka ita ce “’yan fashin mutanenka” a kwanaki na ƙarshe suna amfani da ninkakken aiwatarwa na Romawa uku domin su kuskure wajen gane Amurka. Gurɓatacciyar hanyar da suke amfani da ita a cikin tsarin ninkakken aiwatarwa ta dogara ne a kan gano wata sifa ta Romawa biyun farko, sannan su nace cewa wata sifa ta annabci ta Roma ce, ba kuma Roma kanta ba, ita ce Roma ta uku.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Suna tantance dokar Lahadi ta farko a tarihin Constantine a shekara ta 321 A.D., sa’an nan kuma dokar Lahadi ta Roma ta Paparoma a shekara ta 538 A.D., domin su yi iƙirarin cewa dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka tana bayyana Amurka a matsayin Roma ta zamani; kuma suna kuma gauraya wannan gurɓatacciyar aikace-aikacensu ta wajen danganta gargaɗin Yesu na gudu sa’ad da “abin ƙyama na hallaka” da Daniyel ya faɗa game da shi ya bayyana, da dokar Lahadi. “Abin ƙyama na hallaka” da Yesu ya yi magana a kai yana nuni ga dokoki biyu na Lahadi a kwanakin ƙarshe, amma alama ce ta annabci mai matuƙar bambanci domin gargaɗi ne na gudu, ba gargaɗin guje wa alamar dabbar ba. Gurɓatacciyar fahimtarsu ma ba ta ko yi la’akari da cewa akwai takamaiman dokoki biyu na Lahadi a kwanakin ƙarshe ba.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Saboda haka, sa’ad da kuka ga abin ƙyama na hallaka, wanda annabi Daniyel ya faɗa a kansa, yana tsaye a wuri mai tsarki, (mai karatu, bari ya gane:) sa’an nan waɗanda suke cikin Yahudiya su gudu zuwa duwatsu: wanda yake a bisa soron gida kada ya sauko don ya ɗauki wani abu daga gidansa: haka kuma wanda yake cikin gona kada ya komo baya don ya ɗauki tufafinsa. Kaiton kuma ga masu ciki, da masu shayarwa a waɗannan kwanaki! Amma ku yi addu’a kada gudunku ya kasance a lokacin hunturu, ko kuma a ranar Asabbaci. Matiyu 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Abin ƙyama na lalacewa, wanda annabi Daniyel ya faɗa a kansa,” alama ce da Yesu ya ba mutanensa wadda ta nuna musu lokacin da ya kamata su gudu daga hallakar Urushalima mai zuwa, sa’ad da Roma arna ta kewaye, sannan daga baya ta lalatar da Wuri Mai Tsarki da birnin daga shekara ta 66 zuwa shekara ta 70 A.H.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Yesu ya bayyana wa almajiran da suke saurare hukuncin da za su sauko a kan Isra’ila mai ridda, kuma musamman ramuwar azaba ta adalci da za ta zo a kansu saboda ƙin yarda da gicciye Almasihu da suka yi. Alamu bayyanannu marasa ruɗani za su riga wannan mummunan ƙarshe. Sa’ar da ake tsoro za ta zo farat ɗaya da sauri. Kuma Mai Ceto ya gargaɗi mabiyansa cewa: ‘Saboda haka sa’ad da kuka ga ƙazantar hallaka, wadda annabi Daniyel ya faɗa, tana tsaye a wuri mai tsarki, (mai karatu, ya gane:) sa’an nan waɗanda suke a Yahudiya su gudu zuwa duwatsu.’ Matiyu 24:15, 16; Luka 21:20, 21. Sa’ad da tutocin Romawa na bautar gumaka za a kafa su a ƙasa mai tsarki, wadda ta miƙa wasu furlong kaɗan a bayan katangar birnin, sa’an nan mabiyan Almasihu su nemi tsira ta wurin gudu. Sa’ad da alamar gargaɗin ta bayyana, waɗanda za su kuɓuta kada su yi jinkiri ko kaɗan....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Ko Kirista ɗaya bai hallaka ba a halakar Urushalima. Kristi ya riga ya yi wa almajiransa gargaɗi, kuma dukan waɗanda suka gaskata kalmominsa suka kasance suna jiran alamar da aka alkawarta.... Ba tare da ɓata lokaci ba suka tsere zuwa wani wuri mai tsaro—birnin Pella, a ƙasar Perea, a hayin Kogin Urdun.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Yayin da shekarar 538 take gabatowa, Kiristocin wancan zamani sun gane cewa an gurɓata ikkilisiya ta hanyar yin sulhu da addinin arna, kuma bisa ga gargaɗin Almasihu, tare da hasken da aka bayar ta wurin shaidar manzo Bulus a Biyu Tasalonikawa sura ta biyu, suka gudu zuwa cikin jejin annabci na shekaru dubu ɗaya da ɗari biyu da sittin.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Amma kafin zuwan Almasihu, manyan abubuwan ci gaba a cikin duniyar addini, waɗanda aka riga aka faɗa a cikin annabci, za su faru. Manzon ya bayyana cewa: ‘Kada hankalinku ya rikice da sauri, ko ku firgita, ba ta wurin ruhu ba, ko ta wurin magana, ko ta wurin wasiƙa kamar daga gare mu, wai ranar Almasihu ta kusa. Kada kowa ya ruɗe ku ta kowace hanya: gama wannan rana ba za ta zo ba, sai tawaye ya zo da fari, kuma a bayyana mutumin zunubi, ɗan hallaka; wanda yake gāba, yana ɗaukaka kansa sama da duk abin da ake kira Allah, ko abin da ake bautawa; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne.’

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Bai kamata a karkatar da ma’anar kalmomin Bulus ba. Bai kamata a koyar da cewa shi, ta wurin wahayi na musamman, ya gargaɗi Tasalonikawa game da zuwan Almasihu nan da nan ba. Irin wannan matsayi zai haifar da ruɗanin bangaskiya; gama sau da yawa rashin cika bege yana kaiwa ga rashin bangaskiya. Saboda haka manzon ya yi gargaɗi ga ’yan’uwa da kada su karɓi irin wannan saƙo a matsayin wanda ya fito daga gare shi, sannan ya ci gaba da jaddada gaskiyar cewa ikon papanci, kamar yadda annabi Daniyel ya bayyana a sarari ƙwarai, har yanzu zai tashi ya yi yaƙi da mutanen Allah. Har sai wannan iko ya aikata aikinsa na kisa da na saɓo, a banza ne ikilisiya ta sa rai ga zuwan Ubangijinsu. ‘Ba ku tuna ba,’ Bulus ya tambaya, ‘cewa, sa’ad da nake tare da ku tukuna, na faɗa muku waɗannan abubuwa?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Gwaje-gwaje masu tsanani ne za su auka wa Ikilisiya ta gaskiya. Ko a lokacin da manzon yake rubutawa ma, ‘asirin mugunta’ ya riga ya soma aiki. Abubuwan da za su faru a nan gaba za su kasance ne ‘bisa ga aikin Shaiɗan da dukan iko da alamu da abubuwan al’ajabi na ƙarya, tare da dukan ruɗin rashin adalci a cikin waɗanda suke hallaka.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Musamman abin ban-tsoro ne furucin manzon game da waɗanda za su ƙi karɓar ‘ƙaunar gaskiya.’ ‘Saboda wannan dalili,’ in ji shi game da dukan waɗanda za su yi gangancin ƙin saƙonnin gaskiya, ‘Allah zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya: domin a hukunta su duka waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci.’ Mutane ba za su iya, ba tare da hukunci ba, ƙin gargadin da Allah cikin jinƙai yake aiko musu ba. Daga waɗanda suka nace cikin juya baya daga waɗannan gargadi, Allah yana janye Ruhunsa, yana barinsu ga ruɗe-ruɗen da suke ƙauna.” Acts of the Apostles, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Sasantawar da aka yi tsakanin arna da ikilisiya shi ne alamar gargaɗi da ta sa Kiristocin wancan zamani suka rabu da Roma ta papacy, amma ya kamata a lura cewa hasken da Bulus ya ƙara wa gargaɗin Yesu na gudu, shi ne wannan nassi ɗin da William Miller ya fahimta cewa “na yau da kullum” a cikin littafin Daniyel yana wakiltar Roma ta arna. Dangantakar annabci tsakanin Roma ta arna tana hanawa, sa’an nan kuma tana kaucewa domin Roma ta papacy ta hau karagar mulki, gaskiya ce da dole ne a fahimta, domin sakamakon rashin gane wannan dangantakar annabci zai kawo ruɗu mai ƙarfi a kan waɗanda ba su ƙaunaci wannan gaskiyar ba. Sister White ta yi magana game da wannan tarihi ɗaya:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “An bukaci gwagwarmaya mai tsanani ƙwarai domin waɗanda za su kasance masu aminci su tsaya daram a gāba da yaudaru da abubuwan ƙyama waɗanda aka ɓoye cikin tufafin firistoci aka kuma shigar da su cikin ikkilisiya. Ba a karɓi Littafi Mai Tsarki a matsayin ma’aunin bangaskiya ba. An kira koyarwar ’yancin addini bidi’a, kuma aka ƙi masu goyon bayanta aka kuma haramta su.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Bayan dogon rikici mai tsanani, waɗannan kaɗan masu aminci suka yanke shawarar karya dukan haɗin kai da ikkilisiyar da ta kauce daga bangaskiya idan har ta ci gaba da ƙin kuɓutar da kanta daga ƙarya da bautar gumaka. Sun ga cewa rabuwa larura ce tabbatacciya idan za su yi biyayya ga maganar Allah. Ba su kuskura su lamunci kurakurai masu hallaka ga rayukansu ba, ko su kafa misali wanda zai jefa bangaskiyar ’ya’yansu da ’ya’yan ’ya’yansu cikin haɗari. Domin tabbatar da salama da haɗin kai suna shirye su yi kowace rangwame da ta dace da aminci ga Allah; amma suka ji cewa ko salama ma za a saya ta da tsada ƙwarai idan da sadaukar da ƙa’ida. Idan za a iya samun haɗin kai ne kawai ta wurin yin sulhu da gaskiya da adalci, to, bari a sami saɓani, har ma da yaƙi.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

An ba da misalin dangantakar annabci tsakanin Amurka da papacy a kwanakin ƙarshe, kuma an ƙarfafa ta, ta wurin yadda Bulus ya bayyana dangantakar da ke tsakanin Roma ta arna da Roma ta papacy har zuwa shekara ta 538 AD. A cikin amfani sau uku na Roma, Roma ta arna ta cika kalmomin Yesu da suka ayyana ƙazamar hallaka a matsayin alamar gudu, kuma Roma ta papacy ma ta cika kalmomin Yesu. Sister White ta bayyana wani ƙarin cikar kalmomin Almasihu.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Ba wannan ne lokacin yanzu ga mutanen Allah su daidaita ƙaunarsu ko su tara taskarsu a cikin duniya ba. Lokacin bai yi nisa ba, lokacin da, kamar almajirai na farko, za a tilasta mana mu nemi mafaka a wurare marasa zama, keɓaɓɓu. Kamar yadda kewaye Urushalima da sojojin Romawa suka zama alamar gudu ga Kiristocin Yahudiya, haka nan karɓar iko da ƙasarmu za ta yi a cikin dokar tilasta kiyaye Asabar ta papanci zai zama gargadi a gare mu. Sa’an nan ne zai zama lokaci na barin manyan birane, a matsayin shiri na barin ƙananan birane domin zuwa gidajen da suka keɓanta a wurare ɓoyayyu a cikin duwatsu.” Testimonies, juzu’i na 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Ga Kiristocin zamanin Almasihu, wannan gargadi ya bayyana lokacin da za su tsere daga Urushalima. A ƙarni na biyar da na shida, gargadin ga Kiristocin ya sa su gudu zuwa cikin jeji.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Kuma matar ta gudu zuwa cikin jeji, inda take da wani wuri da Allah ya shirya, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin.... Kuma aka bai wa matar fikafikai biyu na babban gaggafa, domin ta tashi zuwa cikin jeji, zuwa wurinta, inda ake ciyar da ita na wani lokaci, da lokatai, da rabin lokaci, daga fuskar macijin. Kuma macijin ya fitar da ruwa daga bakinsa kamar kogi a bayan matar, domin ya sa ambaliyar ta kwashe ta. Kuma ƙasa ta taimaki matar, ƙasa kuwa ta buɗe bakinta, ta haɗiye ambaliyar da dodon ya fitar daga bakinsa. Sai dodon ya husata da matar, ya tafi ya yi yaƙi da raguwar zuriyarta, waɗanda suke kiyaye umarnan Allah, kuma suke da shaidar Yesu Kristi. Ru’ya ta Yohanna 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu kullum yana bayyana ƙarshen wani abu ta wurin farkon abin, gama Shi ne Alfa da Omega. An gane gargaɗin abin ƙyama na hallaka a cikin tarihin Roma ta Paparoma sa’ad da aka gane ikon Paparoma yana tsaye a wuri mai tsarki.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

An rubuta wannan gargadi a wurin Matiyu, Markus da Luka, kuma kowace magana tana da ɗan bambancin kalmomi. Matiyu ya ce, “Saboda haka sa’ad da kuka ga abin banƙyama mai jawo hallaka, wanda annabi Daniyel ya faɗa, yana tsaye a wuri mai tsarki,” kuma Markus ya ce, “sa’ad da kuka ga abin banƙyama mai jawo hallaka, wanda annabi Daniyel ya faɗa, yana tsaye inda bai kamata ya tsaya ba.” Luka ya ce, “sa’ad da kuka ga an kewaye Urushalima da rundunoni, sai ku sani cewa hallakarta ta yi kusa. Sa’an nan waɗanda suke a Yahudiya su gudu zuwa duwatsu.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Dukkan shaidodi ukun nan suna aiki tare. Ina da wani takamaiman amfani. Ambaton da Luka ya yi game da kewaye Urushalima da rundunoni ya bayyana gargaɗin cewa sa’ad da arna Roma ta fara kewaye Urushalima a shekara ta 66 A.D., Kiristocin da har yanzu suke cikin Urushalima su gudu nan da nan. Ambaton da Matiyu ya yi na “wuri mai tsarki” ya yi daidai da abin da Bulus ya nuna a game da “mutumin zunubi” wanda “yana zaune a cikin haikalin Allah, yana nuna kansa kamar shi Allah ne,” ta haka yana wakiltar cikar na papacy game da “abin banƙyama na kufai.” Markus ya nuna abin banƙyama na kufai yana tsaye a inda bai kamata ya tsaya ba, kuma wannan ya yi daidai da gargaɗin gudu da aka ba Adventism a kwanakin ƙarshe. Gargaɗi biyu daga cikin waɗannan suna haɗe da umurnin cewa duk wanda ya karanta gargaɗin ya kamata ya fahimta, kuma dukkansu suna magana ne game da wata alama da za ta sanar da Kiristocin zamanin su su gudu.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Aikace-aikacen ƙarya na aikace-aikace sau uku da waɗanda suke ikirarin cewa “’yan fashin mutanenka” su ne Amurka suka karkatar da ma’anarsa, yana nuna cewa sa’ad da “abin ƙyama mai kawo hallaka” ya cika a dokar Lahadi a cikin Amurka, to, dokar Lahadin da aka tilasta a lokacin tana bayyana Amurka a matsayin Roma ta Zamani, domin Roma ta arna da kuma Roma ta papanci dukansu sun taɓa tilasta dokar Lahadi a dā.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Matsalar da ke cikin waccan gurbatacciyar aikace-aikacen ita ce, dokar Lahadi ta Roma ta arna ta faru ne a shekara ta 321 AD, amma cikar “abin ƙyama na hallaka” na Roma ta arna ya cika ne a shekara ta 66 AD, shekaru 255 kafin dokar Lahadi ta shekara ta 321 AD. Haka nan ma, sulhun da ya haifar da “mutumin zunubi” ya riga ya fara faruwa tun a zamanin Bulus, wanda ya ce, “asirin mugunta ya riga yana aiki,” duk da haka dokar Lahadi ta papanci ta zo fiye da ƙarni huɗu daga baya. Shaidu biyu na farko a cikin aikace-aikace uku na annabci suna tabbatar da siffofin cika ta uku ta kwanaki na ƙarshe. “Abin ƙyama na hallaka” a kwanaki na ƙarshe, bisa ga shaidu biyu na tarihi, da kuma rubuce-rubuce uku na Littafi Mai Tsarki na kalmomin Kristi, yana wakiltar gargaɗi ne na gudu, ba aiwatar da dokar Lahadi ba.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

A cikin maƙala ta gaba za mu fayyace dalilin da ya sa wannan amfani ba daidai ba ne a cikin mahallin ƙa’idojin da aka kafa masu alaƙa da amfani sau uku na annabci, da kuma dalilin da ya sa tantance dokar Lahadi a cikin mahallin gargadin da Kristi ya bayar karkatarwa ce ga tarihin annabci.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Wannan sasanci tsakanin bautar gumaka da Kiristanci ya kai ga bunƙasar ‘mutumin zunubi’ wanda aka faɗa a cikin annabci cewa zai yi gaba da Allah, ya kuma ɗaukaka kansa bisa Allah. Wannan babban tsarin addinin ƙarya gagarumin abin nuna ikon Shaidan ne—abin tunawa na ƙoƙarinsa na ɗora kansa a kan kursiyin mulki domin ya mallaki duniya bisa ga nufinsa.” The Great Controversy, 50.

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