Article

# The Book of Daniel - Number Ninety-Two

Littafin Daniyel — Na Casa’in da Biyu

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Bayyana Annabci: Aikace-aikace Sau Uku na Ayoyi Shida na Ƙarshe na Daniyel da Ƙaruwa ta Haske na Mala’ika na Uku

Author

Jeff Pippenger

Published

February 25, 2024

Formats

PDF
Word

In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

A cikin motsin Millerite, an buɗe ƙarin sani, kuma ya gwada da farko, amma ba kawai ba, waɗanda suka yi ikirarin zama Furotesta a cikin Amurka. Sardis, ikkilisiya wadda take fitowa daga duhun mamayar papacy, ana jagorantarta zuwa cikakkiyar fahimta ta bishara wadda za a bayyana sa’ad da aka buɗe wuri mai tsarki na sama a cikin sama. A cikin motsin mala’ika na uku an buɗe ƙarin sani a ranar 11 ga Satumba, 2001, kuma ya gwada Adventism na Laodicea a faɗin duniya. Saboda wannan dalili, gaskiyar da aka wakilta a cikin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, wadda ita ce tushen ƙarin sanin, Adventism na Laodicea ya yi mata tsayayya.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> ‘Ƙalilan aminan magina a kan tabbataccen tushe (1 Korintiyawa 3:10, 11) sun ruɗe kuma aka hana su ci gaba, yayin da tarkacen koyarwar ƙarya ya toshe aikin. Kamar maginan da suke kan katangar Urushalima a zamanin Nehemiya, waɗansu sun kusa su ce: “Ƙarfin masu ɗaukar kaya ya raunana, kuma akwai tarkace mai yawa; har ba mu iya yin gini ba.” Nehemiya 4:10. Da suka gaji da gwagwarmaya marar yankewa da tsanantawa, daudara, mugunta, da kowane irin shamaki da Shaiɗan zai iya ƙirƙirawa domin ya hana ci gabansu, waɗansu da suka kasance aminan magina suka karaya; kuma saboda neman salama da kariya ga dukiyarsu da rayukansu, suka juya baya daga tabbataccen tushe. Amma waɗansu kuma, ba tare da tsoron adawar maƙiyansu ba, suka shelanta da ƙarfin hali cewa: “Kada ku ji tsoronsu: ku tuna da Ubangiji, wanda yake mai girma kuma abin tsoro” (aya ta 14); sai suka ci gaba da aikin, kowa da takobinsa ɗaure a gefensa. Afisawa 6:17.’

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Wannan ruhu guda na ƙiyayya da adawa ga gaskiya ne ya ƙarfafa maƙiyan Allah a kowane zamani, kuma irin wannan faɗaka da aminci iri ɗaya aka nema a cikin bayinsa. Kalmomin Kristi ga almajirai na farko sun shafi mabiyansa har zuwa ƙarshen zamani: ‘Abin da nake gaya muku, ga duka nake gaya wa, Ku yi tsaro.’ Markus 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Gabatar da saƙon ayoyi shida na ƙarshe na Daniyel ya fara ne a cikin yanayin hidimomin masu dogaro da kansu na Adventisancin Laodikiya, sannan daga baya, yayin da lokaci ya ci gaba, ya fuskanci fitattun malaman tauhidi (masu ilimi) na Adventisancin Laodikiya. Makaman da aka yi amfani da su a ƙoƙarin ɓata darajar saƙon, a kowane lokaci sun haifar da ƙarin haske da ts clarity?

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Milleriyawa sun gane masarautu huɗu kaɗai na annabcin Littafi Mai Tsarki, amma jim kaɗan bayan 1844, aka fahimci cewa Amurka ita ce dabbar ƙasa ta Wahayi sura ta goma sha uku, kuma wannan fahimta ta bayyana a sarari cewa papanci ba kawai wani sashe ne na masarautar Roma ba, amma a hakika ita ce masarauta ta biyar ta annabcin Littafi Mai Tsarki.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “A ƙarƙashin alamomin babban jan maciji, dabba mai kama da damisa, da kuma dabba mai ƙahoni irin na ɗan rago, an bayyana wa Yahaya gwamnatocin duniya waɗanda za su fi musamman tsunduma cikin take dokar Allah da kuma tsananta wa mutanensa. Ana ci gaba da wannan yaƙi har zuwa ƙarshen zamani. Mutanen Allah, waɗanda aka wakilta ta wurin mace mai tsarki da ’ya’yanta, an nuna su a matsayin marasa rinjaye ƙwarai. A kwanaki na ƙarshe saura kaɗan ne kawai suka rage. Game da waɗannan Yahaya yana cewa su ne ‘waɗanda suke kiyaye umarnan Allah, kuma suna da shaidar Yesu Almasihu.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Ta wurin arna, sa’an nan kuma ta wurin Paparoma, Shaiɗan ya yi amfani da ikonsa na ƙarnuka masu yawa, yana ƙoƙarin share amintattun shaidun Allah daga doron ƙasa. Arna da mabiya Paparoma ruhun macijin nan ɗaya ne ya motsa su. Bambancinsu kawai shi ne cewa Paparoma, yana riya cewa yana bauta wa Allah, ya fi zama maƙiyi mai haɗari da mugunta. Ta wurin aikin Romanism, Shaiɗan ya mai da duniya bauta. Ikilisiyar Allah da ke ikirari an share ta zuwa cikin sahun wannan ruɗu, kuma fiye da shekara dubu mutanen Allah suka sha wahala a ƙarƙashin hasalar macijin. Kuma sa’ad da aka kwace wa Paparoma ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yahaya ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da irin wannan mugun aiki na saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikilisiya da dokar Allah, an nuna shi ta wurin wata dabba mai ƙahonin kamar na ɗan rago.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Amma tsattsauran zayyana na alkalamin annabci yana bayyana wani canji a cikin wannan yanayi na salama. Dabbar da take da ƙaho kamar na ɗan rago tana magana da muryar maciji, kuma ‘tana yin amfani da dukan ikon dabbar farko a gabansa.’ Annabci ya bayyana cewa zai faɗa wa mazaunan duniya su yi wa dabbar wani siffa, kuma cewa “yana sa kowa da kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu; kuma kada wani mutum ya iya saya ko ya iya sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta.” Ta haka ne Furotesta yake bin sawun Paparoma.” Signs of the Times, Nuwamba 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Sa’ad da aka buɗe hatimin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, aka gane cewa dukan jerin abubuwan da aka kwatanta a cikin waɗannan ayoyi shida suna magana ne game da hulɗodin iko uku da Sister White ta kira a fili da suna “paganism,” da “Papacy” da kuma “Protestantism.” Maƙiyi ya yi gardama cewa “ƙasa mai ɗaukaka” ta aya ta arba’in da ɗaya alama ce ko dai ta Protestantism ko kuma ta cocin Seventh-day Adventist, amma “ƙasa mai ɗaukaka” ita ce Amurka, kuma a aya ta arba’in da ɗaya sarkin arewa (papacy) yana cin nasara a kan Amurka a dokar Lahadi mai zuwa nan ba da daɗewa ba. Kuskuren shaidan wanda yake bayyana “ƙasa mai ɗaukaka” a matsayin wani abu dabam da Amurka an ƙera shi ne domin ya hana maza da mata gane cewa abin da zai biyo bayan rugujewar Tarayyar Soviet a shekara ta 1989 a cikin zangon da ayoyi shida na ƙarshe na Daniyel goma sha ɗaya suka wakilta, shi ne dokar Lahadi mai zuwa nan ba da daɗewa ba.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Ga Adventists na Kwana Bakwai, wannan yana nufin cewa aya ta arba’in da ɗaya tana bayyana ƙarshen lokacin gwaji ga cocin Allah, kuma abin ƙarshe da Adventism na Laodicea yake son ji shi ne cewa lokacin gwajinsu yana gab da ƙarewa! Ubangiji ya jagoranci hujjar zuwa wani matsayi inda aka gane cewa sa’ad da Roma ta arna ta karɓi iko a kan duniya a Yaƙin Actium a shekara ta 31 K.H., dole ne da fari ta rinjayi iko uku na ƙasa kamar yadda aka wakilta a Daniyel sura ta takwas.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Kuma daga cikin ɗayansu aka fito da ƙaramin ƙaho, wanda ya yi girma ƙwarai, wajen kudu, da wajen gabas, da kuma wajen ƙasa mai daɗi. Daniel 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

An riga an tabbatar da cewa “kudu”, “gabas” da “ƙasa mai daɗi” suna wakiltar yankuna uku na ƙasa da Roma arna ta karɓa ƙarƙashin ikonta, sa’ad da ta hau gadon sarautar duniya a matsayin mulki na huɗu na annabcin Littafi Mai Tsarki. Tare da wannan gaskiyar kuma akwai cewa Roma ta Paparoma ita ma dole ce ta rinjayi iko uku na ƙasa, sa’ad da ta hau gadon sarautar duniya a matsayin mulki na biyar na annabcin Littafi Mai Tsarki, kamar yadda aka wakilta a cikin sura ta bakwai ta Daniyel.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Na yi la’akari da ƙahonnin, sai ga shi, wani ƙaramin ƙaho ya fito a tsakiyarsu, wanda a gabansa aka tumɓuke uku daga cikin ƙahonnin farko har da saiwoyinsu; kuma, sai ga shi, a cikin wannan ƙahon akwai idanu kamar idanun mutum, da baki mai faɗin manyan abubuwa. Daniyel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

A cikin muhawarar da aka yi game da “ƙasar ɗaukaka” ta aya ta arba’in da ɗaya, Ubangiji ya bayyana cewa akwai bayyanuwa uku na Roma a cikin annabci. Roma ta arna, wadda Roma ta papanci ta biyo baya, sa’an nan kuma akwai Roma ta kwanakin ƙarshe, wadda muka kira “Roma ta zamani”. Bisa ga gaskiya biyu tabbatattu kuma kafaffu na annabci, ta farko ita ce Allah ba ya canjawa har abada, ta biyu kuma ita ce gaskiya tana tabbata ne bisa shaidar shaidu biyu, mun kammala ba tare da jinkiri ko tantama ba cewa cikas uku ga sarkin arewa a cikin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya dole ne su wakilci iko uku na ƙasa na zamani.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Almasihu ɗaya ne jiya, da yau, har abada. Ibraniyawa 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> An kuma rubuce yake a cikin shari’arku cewa, shaidar mutum biyu gaskiya ce. Yohanna 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Wannan fahimta ta tabbatar da abin da muka riga muka kammala, domin mun kasance muna tantance “ƙasa mai ɗaukaka” a matsayin iko na ƙasa da yanki (Amurka), kuma muka ƙi wautacciyar ra’ayin cewa tana wakiltar coci, wadda iko ne na ruhaniya. Mun ɗauki wannan matsayi bisa ga bangaskiyar da a ko da yaushe aka tabbatar, cewa babu wani abu na bazata cikin Maganar Allah. A bayyane yake ta bakin shaidu masu yawa cewa cocin Allah a kwanaki na ƙarshe dutse ne.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuma zai faru a kwanaki na ƙarshe, cewa za a kafa dutsen gidan Ubangiji a saman duwatsu, kuma za a ɗaukaka shi sama da tuddai; kuma dukan al’ummai za su gangaro zuwa gare shi. Kuma mutane da yawa za su tafi su ce, Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; kuma zai koya mana hanyoyinsa, mu kuma za mu yi tafiya a cikin tafarkunsa: gama daga Sihiyona ne shari’a za ta fito, kuma maganar Ubangiji daga Urushalima. Ishaya 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Waɗanda suka yi iƙirarin cewa “ƙasa mai ɗaukaka” coci ce, kuma mafi yawan lokuta suna cewa Cocin Adventist na Rana ta Bakwai ce, sun yi haka ne domin Daniyel ya bayyana ƙasar a matsayin “mai ɗaukaka,” kuma taƙaitaccen tunaninsu ya kai su ga kammalawa cewa, da yake “tsattsarkan dutse mai ɗaukaka” a aya ta arba’in da biyar babu shakka cocin Allah ce ta kwanaki na ƙarshe, to lalle “ƙasa mai ɗaukaka” ita ma dole coci ce. Bayan duka, dukansu biyun suna ɗauke da sifar “mai ɗaukaka.”

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Babu kuskure a cikin Maganar Allah, kuma sa’ad da Daniyel ya yi amfani da “ƙasa,” tare da kalmar “mai ɗaukaka,” sannan ayoyi huɗu bayan haka ya yi amfani da “tsattsarkan dutse,” tare da kalmar “mai ɗaukaka,” Daniyel yana nuna wani bambanci mai niyya tsakanin ƙasa da dutse. Ƙasar ɗaukaka ta zahiri ita ce Yahuda, kuma a cikin birnin Urushalima ne aka gina Haikalin Allah. Urushalima, ko kuma haikalin, ana iya fahimtarsa a matsayin ikkilisiyar Allah, amma yankin da Urushalima take cikinsa shi ne ƙasar Yahuda. An kafa gaskiya da yawa a matsayin sani yayinda ilimi ya ƙaru a cikin haske mai ci gaba na mala’ika na uku, amma a nan muna kawai shimfiɗa tushen annabci wanda yake bayyana bayyanuwar Roma guda uku.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Sa’ad da muka gane cewa Roma ta arna da Roma ta papanci sun ba da shaidu biyu waɗanda suka tabbatar da siffofin annabci na Roma ta zamani, sai muka gane wani ƙa’idar fassara da na kira “aikace-aikacen annabci sau uku.” Akwai waɗansu kuma da suka yi amfani da ra’ayoyi masu kama da haka na maimaituwar wasu annabce-annabce sau uku, amma ma’anar da muka zo muka gane ita ce ma’anar da har yanzu muke amfani da ita. Yana da muhimmanci a fahimci cewa ƙa’idar annabci ta aikace-aikacen annabci sau uku, wadda Future for America ke amfani da ita sau da yawa, an gane ta ne a lokacin muhawarar ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, amma abin da yake da muhimmanci daidai da haka shi ne cewa wannan muhawarar ta kai ga farkon gane cewa aikace-aikacen annabci sau uku ya shafi Roma ne. A tarihin Millerite, ɗaya daga cikin muhawarorin shi ne ko Antiochus Epiphanes ne “’yan fashi” na mutanen Daniyel, ko kuwa Roma ce “’yan fashin,” kamar yadda Millerites suka fahimta. Dalilin da ya sa wannan yake da muhimmanci shi ne domin Roma, a matsayin “’yan fashi” na mutanen Daniyel, su ne waɗanda za su “tabbatar da wahayi” a Daniyel goma sha ɗaya, aya ta goma sha huɗu.

> 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 kwanaki kuwa, da yawa za su tashi su yi gāba da sarkin kudu; haka kuma ’yan fashi daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

A karo na fari da muka fahimci aikace-aikace sau uku na annabci, an gane hakan ne ta wurin gaskiyar cewa akwai bayyanuwa uku na Roma a cikin annabcin Littafi Mai Tsarki. Roma ta kafa hangen nesa na hasken da ke ƙaruwa na mala’ika na uku, kamar yadda ta yi a tarihin Milleriyawa. A tarihin Milleriyawa, fahimtar cewa arna da papanci su ne ikon da suka tattake Wuri Mai Tsarki da rundunar, ita ce ta zama tsarin gaskiya wanda Miller ya gina “dukkan” fahimtarsa ta annabci a kai. Ayoyi shida na ƙarshe na Daniyel goma sha ɗaya sun kafa wani tsarin gaskiya wanda Future for America ta gina dukkan aikace-aikacen annabcinta a kai. Wannan tsarin kuwa shi ne ikon hallaka guda uku na macijin, da dabbar, da annabin ƙarya, waɗanda suke jagorantar duniya zuwa Armageddon.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Wannan tsari ya ginu ne a kan gane cewa Roma ta arna, wadda kuma Roma ta papanci ta biyo baya, suna ba da shaidu biyu da suke tabbatar da Roma ta zamani, kuma cewa Roma ta zamani ita ce haɗin kai sau uku na macijin ruhaniyanci (Majalisar Ɗinkin Duniya), dabbar Katolika (papanci), da annabIn ƙarya na Furotesta mai ridda (Amurka). Wannan tsari shi ne abin da muke kira aikace-aikace sau uku na annabci. A cikin kasidu masu biye za mu tattauna aikace-aikace sau uku daban-daban na annabci waɗanda aka riga aka gane, kuma waɗanda suke gina tsarin haske mai ci gaba na mala’iku uku.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Za mu duba yadda ake amfani da bayyanuwa uku na Roma sau uku, waɗanda suke bayyana tsarin siyasa da na addini na Romar zamani, wanda ’Yar’uwa White ta kira dabarun coci da dabarun ƙasa. Ana gane wannan tsari ne ta wurin haɗa siffofin annabci na Roma arna tare da siffofin annabci na Roma na paparoma domin a gano kuma a kafa waɗannan siffofi a cikin Romar zamani.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Za mu dubi sau uku na aikace-aikacen bayyanuwa uku na Babila kamar yadda Nimurod, Nebukadnezzar da Belshazzar suka wakilta, waɗanda suke bayyana girman kai na mutumin zunubi wanda yake zaune a cikin haikalin Allah yana shelanta cewa shi Allah ne, wanda Ishaya ya bayyana a matsayin “Ba’asshur mai girman kai.” Girman kan papanci, wanda yake batun annabcin Littafi Mai Tsarki, ana gane shi ta wurin haɗa siffofin annabci na Babel da siffofin annabci na Babila domin gano da kuma tabbatar da siffofin Babila ta zamani.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Za mu dubi aikace-aikacen sau uku na bayyanuwar Iliya guda uku kamar yadda Iliya da Yahaya Mai Baftisma suke wakilta, waɗanda suke tantance “muryar mai kira a cikin jeji” a kwanaki na ƙarshe. Muryar mai kira a cikin jeji a kwanaki na ƙarshe tana wakiltar takamaiman mai tsaro wanda yake motsi ne, kuma tana bayyana shaidu biyu a cikin motsi mai kama da juna a farkonsa da ƙarshensa. An sanar da mu cewa ba za a iya samun mala’ika na uku ba tare da na fari da na biyu ba; saboda haka, a wani mataki ba zai yiwu a raba motsin mala’ika na fari da motsin mala’ika na uku ba, kuma duka motsin biyun mai tsaro ne yake wakilta wanda Iliya da Yahaya Mai Baftisma suka kasance misalinsa.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Ta wurin alƙalami da murya za mu yi shelar sanarwar, muna nuna tsarin su, da kuma yadda annabce-annabcen da suka kawo mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba in ba tare da na fari da na biyu ba. Waɗannan saƙonni ne za mu ba wa duniya ta wurin littattafai da wallafe-wallafe, da kuma ta cikin hudubobi, muna nuna, a cikin jerin tarihin annabci, abubuwan da suka riga suka faru da kuma abubuwan da za su faru.” Selected Messages, littafi na 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Za mu dubi yadda aikace-aikacen ninki uku na bayyanuwar guda uku na manzon da yake shirya hanya domin Manzon Alkawari ya zo haikalinsa farat ɗaya, kamar yadda Yahaya Mai Baftisma da William Miller suka wakilta. Mai tsaro na ƙarshe batu ne na annabci wanda ake gane shi ta wurin haɗa siffofin annabci na Yahaya Mai Baftisma da William Miller tare domin tantance cikar ƙarshe ta Malachi sura ta uku.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Ga shi, zan aika manzona, zai kuwa shirya hanya a gabana; Ubangiji kuma, wanda kuke nema, zai zo ba zato zuwa haikalinsa, wato manzon alkawari, wanda kuke jin daɗinsa; ga shi, zai zo, in ji Ubangijin runduna. Malachi 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Za mu duba yadda ake amfani da bayyanuwar Musulunci guda uku sau uku, kamar yadda halayen annabci na Musulunci na masifu ta fari da ta biyu a Wahayin Yahaya surori takwas da tara suka wakilta, waɗanda suke bayyana halayen annabci na Musulunci na masifa ta uku da aka gano a Wahayin Yahaya surori goma da goma sha ɗaya.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Kada ku yarda kowa ya zama kwakwalwa a madadinku, kada ku yarda kowa ya yi muku tunani, bincike, da addu’a. Wannan ne umarnin da muke bukatar mu ɗauka da muhimmanci a yau. Da yawa daga cikinku sun gaskata cewa taska mai tamani ta mulkin Allah da ta Yesu Almasihu tana cikin Littafi Mai Tsarki da kuke riƙe a hannuwanku. Kun sani cewa babu wata taska ta duniya da ake iya samu ba tare da ƙoƙari mai tsanani ba. Don me ya sa za ku sa ran fahimtar taskokin kalmar Allah ba tare da binciken Nassosi da himma ba?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “Yana da kyau kuma daidai a karanta Littafi Mai Tsarki; amma aikinku bai ƙare a nan ba; gama dole ne ku binciki shafukansa da kanku. Sanin Allah ba ya samuwa ba tare da ƙoƙarin tunani ba, ba tare da addu’ar neman hikima ba domin ku rarrabe ƙaiƙayin da mutane da Shaiɗan suka ɓata koyaswar gaskiya da shi daga tsantsar hatsin gaskiya. Shaiɗan da ƙungiyarsa ta wakilan mutane sun yi ƙoƙari su gauraya ƙaiƙayin kuskure da alkamar gaskiya. Ya kamata mu himmatu wajen neman ɓoyayyen taska, mu kuma nemi hikima daga sama domin mu rarrabe ƙirƙirarrun abubuwan mutane daga dokokin Allahntaka. Ruhu Mai Tsarki zai taimaki mai nema wajen manyan gaskiya masu daraja ƙwarai waɗanda suka shafi shirin fansa. Ina so in ɗora wa kowa muhimmancin gaskiyar nan cewa karatun Nassosi a bisa ƙa’ida kawai bai isa ba. Dole ne mu bincika, kuma wannan yana nufin aikata duk abin da kalmar ta ƙunsa. Kamar yadda mai haƙar ma’adinai yake binciken ƙasa da ɗoki domin gano jijiyoyin zinariya, haka nan ku ma za ku binciki maganar Allah domin ɓoyayyen taskar da Shaiɗan ya daɗe yana ƙoƙarin ɓoyewa daga mutum. Ubangiji ya ce, ‘In wani ya nufe ya yi nufinsa, zai san koyarwar.’ Yohanna 7:17.” Fundamentals of Christian Education, 307.

Back to Articles