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# Rome Establishes the Vision - Number Eight

Roma Ta Kafa Wahayin — Lamba Takwas

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Tubalan Yashi: Ƙin Karɓar Gaskiyar Annabci a Adventisancin Laodiceya

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

A cikin talifi na ƙarshe mun yi nuni da kalmomin nan na Yesu masu zuwa.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Ku yi hankali da annabawan ƙarya, waɗanda suke zuwa gare ku cikin tufafin tumaki, amma a ciki kyarketai ne masu farauta. Za ku san su ta wurin ’ya’yansu. Ashe, mutane suna tattara inabi daga ƙaya ne, ko ɓaure daga sarƙaƙƙiya? Haka nan kowane itace mai kyau yana ba da ’ya’ya masu kyau; amma itace marar kyau yana ba da mugayen ’ya’ya. Itace mai kyau ba zai iya ba da mugayen ’ya’ya ba, haka kuma itace marar kyau ba zai iya ba da ’ya’ya masu kyau ba. Kowane itace da ba ya ba da ’ya’ya masu kyau ana sare shi, a jefa shi cikin wuta. Saboda haka ta wurin ’ya’yansu za ku san su. Ba kowane mai ce mini, “Ubangiji, Ubangiji,” ne zai shiga mulkin sama ba; sai dai wanda yake aikata nufin Ubana wanda yake cikin sama. Da yawa za su ce mini a wannan rana, “Ubangiji, Ubangiji, ashe, ba mu yi annabci da sunanka ba? Kuma da sunanka ba mu fitar da aljanu ba? Kuma da sunanka ba mu yi manyan ayyuka masu banmamaki da yawa ba?” Sa’an nan zan bayyana musu in ce, “Ban taɓa sanin ku ba: ku rabu da ni, ku masu aikata mugunta.” Saboda haka duk wanda ya ji waɗannan maganganuna nawa, ya kuma aikata su, zan kwatanta shi da mutum mai hikima, wanda ya gina gidansa a kan dutse. Ruwa ya sauko, rigyaguwa suka zo, iskoki suka hura, suka bugi gidan nan; amma bai fāɗi ba, gama an kafa shi a kan dutse. Kuma duk wanda ya ji waɗannan maganganuna nawa, bai kuwa aikata su ba, za a kwatanta shi da mutum wawa, wanda ya gina gidansa a kan yashi. Ruwa ya sauko, rigyaguwa suka zo, iskoki suka hura, suka bugi gidan nan; sai ya fāɗi: kuma fāɗuwarsa ta yi muni ƙwarai. Matiyu 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Tawayen shekarar 1863 yana nuna farkon yadda Adventism na Laodicean na Kwana Bakwai ya fara gina ƙarya tushe a kan yashi. Yashi yana wakiltar ƙa’idar Shaiɗanu ta yawan-gaskiya, sabanin Dutsen gaskiya cikakkiya. Ana kafa gaskiya cikakkiya bisa ga shaidu biyu, kuma gaskiyoyin da aka wakilta a kan alluna biyu masu tsarki na Habakkuk, waɗanda Adventism ya ci gaba da ajiye su gefe a hankali, an samo su ne daga Littafi Mai Tsarki kuma Ruhun Annabci ya tabbatar da su. Waɗannan gaskiyoyin cikakku ne.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Maƙiyi yana ƙoƙarin karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya jama’a su tsaya daram a waɗannan kwanaki na ƙarshe. Hikimominsa na yaudara an tsara su ne domin su janye tunani daga haɗarurruka da nauyoyin da ke gaban wannan lokaci. Suna ɗaukar hasken da Kristi ya zo daga sama domin ya ba Yohanna saboda mutanensa a matsayin abu mai ƙarancin muhimmanci. Suna koyar da cewa al’amuran da suke gab da fuskantarmu ba su da isasshen muhimmanci da za a ba su kulawa ta musamman. Suna mayar da gaskiyar da ta fito daga sama marar tasiri, kuma suna ƙwace wa mutanen Allah abin da suka taɓa gwadawa a dā, suna ba su a maimakonsa ilimin ƙarya. ‘Ga abin da Ubangiji ya faɗa: Ku tsaya a kan hanyoyi, ku duba, ku tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta.’ [Jeremiah 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Kada wani ya nemi yayyage tushen bangaskiyarmu,—tushen da aka kafa a farkon aikinmu, ta wurin nazarin Kalmar Allah cikin addu’a da kuma ta wurin wahayi. A kan waɗannan tushe ne muka yi ta ginawa fiye da shekara hamsin. Mutane za su iya ɗauka cewa sun gano sabuwar hanya, cewa za su iya aza tushe mafi ƙarfi fiye da wanda aka riga aka aza; amma wannan babban ruɗi ne. ‘Gama ba mai iya sa wani tushe dabam sai wanda aka riga aka sa.’ [1 Corinthians 3:11.] A zamanin da ya wuce, da yawa sun yi yunƙurin gina sabuwar bangaskiya, su kafa sabbin ƙa’idoji; amma har yaushe ginin nasu ya tsaya? Da sannu ya rushe; domin ba a kafa shi a kan Dutsen nan ba.” Testimonies, juzu’i na 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Da zuwan 11 ga Satumba, 2001, ruwan sama na Ruhu Mai Tsarki ma suka 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.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Sa’ad da aka rushe manyan gine-ginen Birnin New York ta hanyar taɓawa daga wurin Allah, ruwan sama na ƙarshe ya fara yayyafi. Da ranar 11 ga Satumba, 2001 ta zo, an buɗe magudanan ambaliyar ƙa’idojin papanci.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “A cikin wannan lokaci na mugunta mai rinjaye, ikkilisiyoyin Furotesta waɗanda suka ƙi ‘In ji Ubangiji,’ za su kai ga wani hali mai ban mamaki. Za a mai da su ga duniya. A cikin rabuwa da suke da ita da Allah, za su nemi su mai da ƙarya da ridda daga Allah su zama dokar ƙasa. Za su yi tasiri a kan shugabannin ƙasar domin a kafa dokoki don maido da rinjayen da mutumin zunubi ya rasa, wanda yake zaune a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne. Za a ɗauki ƙa’idojin Katolika na Roma a ƙarƙashin kariyar gwamnati. Ba za a ƙara jure wa protest na gaskiyar Littafi Mai Tsarki ba daga waɗanda ba su mai da dokar Allah ta zama ma’aunin rayuwarsu.” Review and Herald, 21 ga Disamba, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Dokar Patriot Act tana nuna farkon kāriyar ƙa’idojin Roman Katolika, wadda a hankali take kaiwa ga dokar Lahadi mai zuwa nan ba da daɗewa ba. A ranar 11 ga Satumba, 2001, iskoki huɗu da suke wakiltar Musulunci na annoba ta uku, suka fara busawa.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai hushi yana ƙoƙarin kuɓucewa ya kuma yi ta ruga a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Shin za mu yi barci a daidai bakin ƙofar madawwamin duniya? Shin za mu kasance marasa kuzari, masu sanyi, kuma matattu? Kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah ana hura su cikin mutanensa, domin su tsaya a ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya kunkuntacciya ce, ƙofa kuma matsattsiya ce. Amma sa’ad da muka bi ta cikin matsattsiyar ƙofar, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Ruwan sama, iska, da ambaliya sun iso a ranar 11 ga Satumba, 2001, kuma aka gwada cocin Adventist na kwana bakwai ta Laodikiya kamar yadda aka gwada Yahudawa a lokacin baftismar Almasihu, kuma kamar yadda aka gwada Furotestoci tun daga ranar 11 ga Agusta, 1840. Daga wannan lokaci har zuwa tawaye na annabcin ranar 18 ga Yuli, 2020, gidan Adventist na kwana bakwai ta Laodikiya ya ci gaba da fāɗuwa a hankali a hankali, kamar yadda haikalin Bayahude aka ayyana kufai kafin gicciye, kuma kamar yadda Furotestoci suka sauya zuwa Furotestantism mai ridda a cizon farko na ranar 19 ga Afrilu, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Sai motsin Laodicea na mala’ika na uku ya shiga cikin tsarin gwajinsa na ƙarshe, kuma kamar yadda ya kasance da gwajin da ya fara a ranar 11 ga Satumba, 2001, aka kira budurwai su koma ga tsoffin hanyoyi, waɗanda su ne muhimman gaskiyoyi na tushe ba na motsin Millerite na mala’ika na farko da na biyu kaɗai ba, har ma da muhimman gaskiyoyi na tushe na motsin mala’ika na uku.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Alamar ƙin waɗannan muhimman gaskiyoyi na tushe a cikin mahallin ruɗi mai ƙarfi ita ce saƙon da Bulus ya rubuta a Littafin Tasalonikawa ta Biyu. Wannan saƙon ne aka yi wa alama da “na kullum” a cikin littafin Daniyel, gama a cikin nassin Tasalonikawa ne William Miller ya fahimci cewa “na kullum” a cikin littafin Daniyel yana wakiltar Roma ta arna.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

An rubuta littattafai da suka yi bayani a kan ma’anar “na kullum” a cikin littafin Daniyel. Mafi yawansu kuskure ne, ko da yake idan kana so ka duba wata takarda daga wani masanin tauhidin Adventist wadda ta bayyana shi daidai, za ka iya samo The Mystery of the Daily, na John W. Peters. Ba ni da niyyar yin bayani a kan wannan ɓangaren na “na kullum,” a cikin wannan maƙala. Akwai kuma wasu littattafai da suka ɗauki tarihin “waye, me, da kuma me ya sa” da ya sa a ƙarshe aka kafa ra’ayin ƙarya game da “na kullum” a cikin Adventism na kwana bakwai na Laodicea.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Ma’anar kalmar Ibraniyanci da aka fassara da “na kullum”, da tarihin tawaye ga muhimmin gaskiyar “na kullum” wanda ya fara da gaske a shekara ta 1901, an sha gabatar da su a cikin Teburorin Habakkuk, haka kuma a cikin sabbin talifofi game da littafin Daniyel.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Ina nufin in ci gaba da maida hankali game da “na kullum” a cikin wannan maƙala a kan halayen annabci da suke da alaƙa da alamar ƙin amincewa da Roma. Duk wanda ya karɓi ikon rubuce-rubucen Ellen White da gaske, kawai yana bukatar ya karanta abin da ke biye domin ya san wacece fahimta madaidaiciya ta “na kullum.”

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sa’an nan na ga, dangane da ‘Daily,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin rubutun; kuma cewa Ubangiji ya ba waɗanda suka yi shelar sa’ar shari’a sahihin fahimtarta. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka suna a haɗe a kan sahihiyar fahimtar ‘Daily;’ amma tun bayan 1844, a cikin ruɗani, an rungumi wasu ra’ayoyi dabam, duhu da ruɗani kuma suka biyo baya.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Ƙin karɓar fahimtar William Miller game da “na kullum” yana nufin, a lokaci guda, ƙin amincewa da ikon rubuce-rubucen Ellen White, domin ta ga “cewa Ubangiji ya ba waɗanda suka yi kukan sa’ar shari’a sahihin fahimta game da shi.” An kuma nuna mata cewa sauran ra’ayoyi game da “na kullum” sun haifar da “duhu da ruɗani,” waɗanda ba siffofin Almasihu ba ne. Miller ya gane “na kullum” a matsayin Roma ta arna sa’ad da yake nazarin 2 Tassalonikawa.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Na ci gaba da karatu, ban kuma sami wani wuri dabam da aka same shi [na kullum] ba, sai a cikin Daniyel. Sai na ɗauki waɗannan kalmomi [da taimakon littafin daidaita kalmomi] waɗanda suke tsaye cikin alaƙa da shi, ‘a kawar;’ zai kawar da na kullum; ‘daga lokacin da za a kawar da na kullum,’ da sauransu. Na ci gaba da karatu, ina zaton ba zan sami wani haske a kan nassin ba; daga ƙarshe na zo zuwa 2 Tassalunikawa 2:7, 8. ‘Gama asirin mugunta yana aiki tun yanzu; sai dai shi wanda yanzu yake hanawa zai ci gaba da hanawa, har sai an kawar da shi daga hanya, sa’an nan za a bayyanar da wannan mugun,’ da sauransu. Kuma da na kai ga wannan nassin, Oh, yadda gaskiyar ta bayyana a sarari kuma cikin ɗaukaka! Ga shi nan! Wannan shi ne na kullum! To, yanzu, mene ne Bulus yake nufi da ‘shi wanda yanzu yake hanawa,’ ko yake kawo cikas? Da ‘mutumin zunubi,’ da ‘mugun,’ ana nufin Paparoma ne. To, mene ne yake hana a bayyanar da Paparomanci? Ai, Maguzanci ne; to, ke nan, dole ne ‘na kullum’ ya nufin Maguzanci.”—William Miller, Second Advent Manual, shafi na 66.” Advent Review and Sabbath Herald, 6 ga Janairu, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

A ƙarshe, Adventism na Laodicea ya ajiye sahihin fahimtar da aka ba wa Miller da waɗanda suka ba da kiran sa’ar shari’a, ya rungumi maimakon haka kuskuren ra’ayin Furotestoci masu ridda cewa “na yau da kullum” yana wakiltar hidimar Almasihu a cikin Wurinsa Mai Tsarki. Wannan fahimtar abin dariya ce ta fannoni da yawa, amma fiye da kasancewarta ƙarya, tana da’awar cewa alamar Shaiɗan alama ce ta Almasihu.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Saboda haka, ko da yake macijin, da farko-farko, yana wakiltar Shaiɗan, a wata ma’ana ta biyu, alama ce ta Roma arna.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller ya bayyana cewa “na yau da kullum” Roma ta arna ce, wato macijin, amma Adventism na Laodicea ya karɓi ra’ayin daga Furotestocin da suka fāɗi cewa yana wakiltar hidimar Almasihu a haikalinsa na sama. Ƙin amincewa da bayanin Miller na cewa “na yau da kullum” Roma ta arna ce yana wakiltar ƙin karɓar gaskiya wadda aka nuna a kan waɗannan tsattsarkan jadawalai guda biyu waɗanda suka kasance cikar Habakkuk sura ta biyu. Saboda haka, wannan ƙin karɓar wata gaskiya ce ta tushe, kamar yadda ƙin karɓar lokuta bakwai na Littafin Firistoci ashirin da shida ya kasance.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Ƙin yarda da gaskiyar cewa “na yau da kullum” yana wakiltar Roma arna, daidai yake da ƙin amincewa da ginshiƙan Adventism da kuma ikon Ruhun Annabci. Sanya alamar Shaiɗan a matsayin alamar Almasihu, ya yi daidai da sanya aikin Almasihu a matsayin aikin Shaiɗan.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “Ta wurin ƙin karɓar Almasihu, mutanen Yahudawa sun aikata zunubin da ba ya samun gafara; kuma ta wurin ƙin amsa gayyatar jinƙai, mu ma za mu iya aikata kuskure iri ɗaya. Muna yi wa Yariman rai zagi, muna kuma kunyatar da Shi a gaban majami’ar Shaiɗan da kuma a gaban sararin samaniya na sama sa’ad da muka ƙi sauraron manzanninsa da aka ba su wakilci, mu kuwa maimakon haka mu saurari wakilan Shaiɗan, waɗanda za su ja rai ya kauce daga wurin Almasihu. Muddin mutum yana yin haka, ba zai iya samun wani bege ko gafara ba, kuma a ƙarshe zai rasa dukan marmarin a sasanta da Allah.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Sa’ad da Adventism na Laodiceya ya ƙi fahimtar asali game da “na kullum” da kuma lokuta bakwai, ba kawai sun ƙi ikon Ruhun Annabci da tushe-tushe ba, amma sun kuma ƙi aikin William Miller, wanda mala’ika Jibra’ilu da waɗansu mala’iku suka jagoranta zuwa ga fahimtarsa.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Allah ya aiki mala’ikansa domin ya ta da zuciyar wani manomi wanda bai gaskata Littafi Mai Tsarki ba, domin ya shiryar da shi ya binciki annabce-annabcen. Mala’ikun Allah sun sha yin ziyarar wannan zaɓaɓɓen mutumin, domin su jagoranci tunaninsa kuma su buɗe wa fahimtarsa annabce-annabcen da a kullum suka kasance masu duhu ga mutanen Allah. An ba shi farkon sarƙar gaskiya, kuma aka ci gaba da jagorantarsa ya bincika mahada bayan mahada, har ya dubi Maganar Allah da al’ajabi da sha’awa. A can ya ga cikakkiyar sarƙar gaskiya. Wannan Maganar da ya taɓa ɗauka marar wahayi ce, yanzu ta buɗe a gaban ganinsa cikin kyawu da ɗaukaka. Ya ga cewa wani sashe na Nassi yana bayyana wani, kuma sa’ad da wata aya ta rufe ga fahimtarsa, sai ya sami a wani sashe na Maganar abin da ya bayyana ta. Ya ɗauki tsattsarkar Maganar Allah da farin ciki da kuma mafi zurfin bangirma da tsoro mai tsarki.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Mala’ikansa” magana ce da ke bayyana mala’ikan nan Jibrilu.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Kalmomin mala’ikan nan, ‘Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah,’ suna nuna cewa yana riƙe da matsayi mai girma na ɗaukaka a fadar sama. Sa’ad da ya zo da saƙo ga Daniyel, ya ce, ‘Babu wani da yake tare da ni a cikin waɗannan al’amura, sai dai Mika’ilu [Almasihu], Yarimanku.’ Daniyel 10:21. Game da Jibra’ilu Mai Ceto ya faɗa a cikin Ru’ya ta Yohanna, yana cewa ‘Ya aiko ya kuma bayyana ta ta wurin mala’ikansa ga bawansa Yohanna.’ Ru’ya ta Yohanna 1:1.” The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Kiran alamar Shaiɗan a matsayin alamar Almasihu ba kawai ya yi daidai da zunubin da ba a gafartawa ba ne, amma zunubin da ba a gafartawa yana kuma da alaƙa da ƙin manzannin da Almasihu yake aikowa. Saboda haka “na kullum” ya zama alamar zunubin da ba a gafartawa, kuma sa’ad da aka fahimci cewa “zaɓaɓɓe,” William Miller, an bishe shi zuwa ga sahihin fahimtar wannan gaskiyar, kuma daga baya aka ƙi ta, wannan ya dace kai tsaye da 2 Tassalunikawa, wanda shi ne ainihin nassi ne inda Miller ya yi wannan ganowa. Ƙin wannan gaskiyar shaida ce ta rashin ƙaunar gaskiya, kuma wannan tawaye yana haifar da kawar da Ruhu Mai Tsarki da kuma miƙa ga ruhun marar tsarki na Shaiɗan, wanda Bulus ya bayyana a matsayin ruɗani mai ƙarfi.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Kamar yadda “’yan fashin mutanenka”, waɗanda suke “tabbatar da wahayin”, suke, haka ma “na kullum” alama ce ta Roma arna. A cikin mahallin 2 Tassalunikawa, Bulus yana koyar da cewa ƙin saƙon sura ta biyu shaida ce cewa waɗanda suka yi haka ba sa ƙaunar gaskiya. Domin ba sa ƙaunar gaskiyar da aka wakilta a cikin surar, suna karɓar ruɗu mai ƙarfi.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Dukan annabawa suna magana ne game da kwanaki na ƙarshe, kuma ayoyin da aka hure a baya a cikin wannan maƙala suna nuna cewa ruɗu mai ƙarfi yana sauka a kan waɗanda ba sa ƙaunar gaskiya a lokacin zubowar Ruhu Mai Tsarki. Wani rukuni yana karɓar mai, wani kuma yana karɓar ruɗu mai ƙarfi.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Ana zubo da Ruhu Mai Tsarki a cikin tarihi a daidai lokacin da ake cire Ruhu Mai Tsarki daga waɗanda suka ƙi ƙaruwa cikin sani wadda ake buɗewa a cikin lokutan gwaji biyu na lokacin hatimi daga 11 ga Satumba, 2001 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Maimaita wani nassi da ya gabata:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause 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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Da yake duban kwanaki na ƙarshe, wannan ikon marar iyaka ɗin ya bayyana, game da waɗanda ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ cewa, ‘Saboda wannan dalili Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya: domin a hukunta duk waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci.’ Yayin da suke ƙin koyarwar Kalmarsa, Allah yakan janye Ruhunsa, ya kuma bar su ga ruɗun da suke ƙauna.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Layi bisa layi, Daniyel yana koyar da cewa a kwanaki na ƙarshe, masu fashin mutanenka, (alamar Roma) su ne suke tabbatar da wahayin. Ana kuma wakiltar waɗannan masu fashi da “na kullum.” Sulemanu yana koyar da cewa a kwanaki na ƙarshe waɗanda ba su da wahayin suna hallaka, wato su zama tsirara. A mai da mutum tsirara shi ne ya zama ɗan Laodikiya, kuma ɗan Laodikiya budurwa wauta ce.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Yanayin Ikilisiya da budurwai marasa hikima suke wakilta, an kuma yi magana a kansa a matsayin yanayin Laodikiya.” Review and Herald, 19 ga Agusta, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Kasancewa budurwa marar hikima sa’ad da saƙon Kukan Tsakar Dare ya iso, shi ne bayyana abin da Yohanna ya rubuta a cikin Ru’ya ta Yohanna sura ta sha shida da cewa, “kunyar tsiraicinka.” Gargaɗin Yohanna a cikin annoba ta shida yana da alaƙa da haɗin kai na ninki uku na macijin, da dabbar, da kuma annabin ƙarya, waɗanda, tun daga 1989, suke cikin aiwatar da jagorantar duniya zuwa Armageddon.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Saƙon Bulus a cikin Thessalonikawa ta Biyu ba kawai game da yadda Daniyel ya wakilta Roma ta arna a matsayin “na kullum” ba ne, amma babin yana jaddada dangantakar da ke tsakanin Roma ta arna da Roma ta Paparoma. Roma ta arna ta hana (ta riƙe) mutumin zunubi daga hawa gadon sarautar duniya a shekara ta 538. Da zarar aka kawar da Roma ta arna, sai “asirin mugunta,” “wancan mugun,” wanda shi ne paparoman Roma, ya bayyana. A cikin babin, Bulus yana bayyana takamaiman dangantaka ta annabci tsakanin Roma ta arna da Roma ta Paparoma. Ƙin koyarwar babin ƙin gaskiya ne kuma karɓar ruɗi mai ƙarfi ne.

> 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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause 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. 2 Thessalonians 2:3–12.

> Kada wani mutum ya ruɗe ku ta kowace hanya; gama wannan rana ba za ta zo ba, sai an fara yin ridda, kuma mutumin zunubi ya bayyana, ɗan hallaka; wanda yake gāba, yana ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake yi wa sujada; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. Ba ku tuna ba cewa, sa’ad da nake har yanzu tare da ku, na gaya muku waɗannan abubuwa? Yanzu kuma kun san abin da yake hana, domin a bayyana shi a lokacinsa. Gama asirin mugunta ya riga ya fara aiki; sai dai wanda yake hanawa yanzu zai ci gaba da hanawa, har sai an kawar da shi. Sa’an nan kuma za a bayyana wannan Mugun, wanda Ubangiji zai hallaka da numfashin bakinsa, kuma zai shafe shi da hasken bayyanarsa. Wato shi, wanda zuwansa yake bisa aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya, da kuma dukan ruɗin rashin adalci a cikin waɗanda suke halaka; domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto. Saboda wannan dalili ne 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. 2 Tassalonikawa 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Me ya sa aka “hallaka” waɗannan mutanen kwanaki na ƙarshe? Me ya sa aka aiko musu da “ruɗi mai ƙarfi”? Me ya sa suke “lalacewa,” ta haka kuma su bayyana kunyar tsiraicinsu? Nassin ya bayyana cewa domin ba sa ƙaunar gaskiya ne, kuma gaskiyar da aka bayyana a cikin surar ita ce: Roma ta arna, masarauta ta huɗu ta annabcin Littafi Mai Tsarki, za ta hana Roma ta papanci, masarauta ta biyar ta annabcin Littafi Mai Tsarki, hawa kursiyin mulki har sai an kawar da arna.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Dangantakar da ke tsakanin Roma arna da Roma ta papanci da aka bayyana a cikin babin, Yohanna ma ya bayyana ta da dangantakar da ke tsakanin cocin Pergamos da cocin Tiyatira. Pergamos ya yi daidai da Roma arna, Tiyatira kuma ita ce Roma ta papanci. Bulus da Yohanna suna ba da shaidu biyu game da dangantakar waɗannan iko biyu, kamar yadda littafin Daniyel ma yake yi.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

A cikin littafin Daniyel, ana ta maimaita bayyana dangantakar Roma ta arna da Roma ta papacy. A Daniyel sura ta biyu, an wakilta ta da gaurayar ƙarfe da yumɓu mai laushi. A Daniyel sura ta bakwai kuwa, duka Roma ta arna da Roma ta papacy su ne masarautun nan “mabambanta,” kuma ko da yake Daniyel sura ta biyu ta nuna waɗannan iko biyu a matsayin gauraya, sura ta bakwai ta bayyana cewa ikon papacy ya fito ne daga masarautar ƙahonin goma ta Roma ta arna. A Daniyel sura ta takwas, ƙaramin ƙahon ayoyi tara zuwa goma sha biyu shi ne Roma a dukkan matakanta biyu. Ayoyi tara da goma sha ɗaya suna magana ne game da ƙaramin ƙaho a siga ta namiji, ta haka suna bayyana Roma ta arna, kuma ayoyi goma da goma sha biyu suna magana ne game da ƙaramin ƙaho a siga ta mace, ta haka suna bayyana Roma ta papacy.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

A cikin Daniyel sura ta takwas, aya ta goma sha uku, an bayyana Roma ta arna da Roma ta papanci a matsayin ƙarfi biyu masu hallakarwa. Roma ta arna ita ce ƙarfi mai hallakarwa na “na kullum,” kuma Roma ta papanci ita ce laifi mai hallakarwa. A cikin sura ta goma sha ɗaya, aya ta talatin da ɗaya, ƙarfi mai hallakarwa na “na kullum” na Roma ta arna yana kafa abin ƙyama mai hallakarwa, wanda shi ne ikon papanci. A cikin sura ta goma sha biyu, aya ta goma sha ɗaya, ana kawar da ƙarfi mai hallakarwa na “na kullum” na Roma ta arna domin a kafa abin ƙyama mai hallakarwa na papanci.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Dangantakar ƙarfi biyu masu hallakarwa na Roma babban jigo ne na littattafan Daniyel da Ru’ya ta Yohanna, kuma wannan dangantakar ita ce abin da Bulus ya bayyana a matsayin gaskiyar da dole ne a ƙaunace ta idan mutum zai guje wa ruɗu mai ƙarfi da yake samuwa ta wurin gaskata ƙarya. Allah ba ya maimaitawa ba tare da dalili ba, kuma kowane wakilci na dangantakar Roma arna da Roma ta Fafaroma yana ba da shaidarsa ta musamman a kan wannan batu; amma ƙin karɓar alamar Roma a kwanaki na ƙarshe, ƙin karɓar ruwan sama na ƙarshe ne kuma karɓar ruɗu mai ƙarfi a maimakonsa. Haka ne a kasance har abada ana gane mutum a matsayin Lawodikiya tsirara.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Masana tarihin Adventist na Laodicea, ko da yake ba sa nuna wani tsattsarkan girmamawa ga matsayi da aikin William Miller, duk da haka suna gane cewa fahimtarsa game da dangantakar Roma ta arna da Roma ta papacy ita ce ginshiƙin annabci da ya gina “dukkan” aikace-aikacensa na annabci a kai. Jibrilu da sauran mala’iku ne suka jagoranci Miller ya fahimci dangantakar Roma ta arna da Roma ta papacy, amma a tarihinsa, bai ga Roma a matsayin wani abu mai sassa uku ba, wato wanda ya ƙunshi macijin, dabbar, da annabin ƙarya.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

A zamaninsa Amurka ba ta riga ta fara aikinta a matsayin annabcin ƙarya ba, domin Furotestocin Amurka ba su zama ’ya’yan Roma ba sai a shekara ta 1844, kuma an riga an ɗora muhimmin aikin Miller a kan jadawalin 1843 wanda aka fitar a watan Mayu na shekara ta 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

A shekara ta 1989 an buɗe ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya, kuma manzon wannan zamani ya gane cewa akwai iko uku waɗanda ayyukansu na annabci suka bi ta cikin ayoyi na arba’in zuwa arba’in da biyar na sura ta goma sha ɗaya. Sarkin kudu a aya ta arba’in shi ne ikon macijin, sarkin arewa kuma shi ne ikon papacy wanda aka yi masa mummunan rauninsa mai hallakawa a farkon ayar a shekara ta 1798, ta hannun ikon macijin na Faransa ta Napoléon. A cikin ayar ikon papacy ya fara aikin warkar da mummunan rauninsa mai hallakawa. A shekara ta 1989 sarkin arewa ya rama wa ikon macijin na Tarayyar Soviet, wanda a lokacin ya zama sarkin kudu. Sa’ad da dabbar Katolika ta rama wa Tarayyar Soviet, ta zo tare da rundunar wakilci ta Amurka, annabin ƙarya na Ru’ya ta Yohanna sura ta goma sha shida. Sarkin kudu na maciji, sarkin arewa na dabba, da annabin ƙarya na kekunan yaƙi, mahaya da jiragen ruwa, duk an kwatanta su a aya ta arba’in, kuma layin annabcin ya ƙare a aya ta arba’in da biyar, sa’ad da ikon papacy “ya zo ga ƙarshe, ba mai taimakonsa.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Armageddon, a Ru’ya ta Yohanna sura ta goma sha shida, yanki ne na ƙasa na alama da ke nuna tawayen ’yan Adam wanda yake gabatar da dawowar Almasihu. Armageddon alama ce; kalmar kuwa an gina ta ne daga kalmomi biyu, “Har” ma’ana dutse, da “Megiddo,” wato kwarin Jezreel. Gaskiyar cewa Yohanna ya haɗa dutse da Megiddo, alhali kuwa Megiddo kwari ne, tana sanar da mai nazarin annabci cewa Armageddon alama ce, wadda take ɗauke da ishara ta yanayin ƙasa, domin babu wani dutse a cikin kwarin Jezreel.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Kwarin Yezireyel yana tsakanin tekuna uku (Tekun Bahar Rum, Tekun Galili, da Tekun Matattu) da kuma Urushalima. Yana a wani matsayi mai kusan tsakiyar arewacin Isra’ila, inda waɗannan manyan tarin ruwaye uku da Urushalima suke kewaye da shi daga fannoni dabam-dabam. Aya ta arba’in da biyar ta Daniyel sura ta goma sha ɗaya ita ce inda sarkin arewa yake zuwa ga ƙarshensa, ba tare da mai taimaka masa ba, kuma ayar tana bayyana ƙarshen wurinsa na ƙasa a tsakanin tekuna da dutsen ɗaukaka mai tsarki na Urushalima. Aya ta arba’in ta Daniyel sura ta goma sha ɗaya tana gabatar da iko uku waɗanda su ne batutuwan warkewar mummunan raunin ikon papanci da kuma ƙarshensa na ƙarshe.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Jumlolin farko na waɗannan ayoyi suna bayyana lokacin ƙarshe a shekara ta 1798, sa’ad da papacy ta karɓi mugun rauninta mai kisa, kuma aya ta arba’in da biyar tana bayyana dindindin mugun rauninta mai kisa. Tarihin annabci da yake tsakanin mutuwa ta farko da ta ƙarshe ta ikon papacy yana bayyana tawayen ’yan Adam yayin da suke mayar da ɗaukakar ikon papacy, sa’ad da aka warkar da mugun rauninta mai kisa kafin cikakkiyar halakar ikon papacy ta zo. Ayoyin shida ɗin suna ɗauke da hatimin gaskiya, gama farkon da ƙarshen duka mutuwar ikon papacy ne, kuma ayoyin da suke tsakiya tawayen ’yan Adam ne yayin da ake warkar da mugun raunin farko mai kisa.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

An ba Miller haske daga mala’ikun sama game da dangantakar Roma ta arna da Roma ta papanci. Mabudin fahimtar Miller game da tsarin annabci, wanda ya yi amfani da shi a dukan aikace-aikacensa na annabci, shi ne “na kullum” a cikin 2 Tassalonikawa. “Na kullum” a cikin wannan babin Roma ta arna ce, wadda ita ce ta kafa wahayin da William Miller ya fahimta, gama Roma ce, ’yan fashin mutanenka a aya ta goma sha huɗu na babi na goma sha ɗaya, wadda ke kafa wahayin.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Manzon da aka tashe shi domin ya fahimci ƙaruwa ta sani a shekara ta 1989 ya zo ya fahimci yanayi mai ninki uku na Roma. Miller shi ne manzon mala’ika na fari da na biyu, kuma ya fahimci bayyanuwar Roma ta fari da ta biyu domin ya kafa wahayin da ya gabatar wa duniya. Manzon mala’ika na uku ya zo ya fahimci dukan bayyanuwar Roma guda uku domin ya kafa wahayin da aka ba shi ya shelanta wa duniya.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Bayyanar farko ta Roma ita ce Roma ta arna. Daga Roma ta arna ne Roma ta Paparoma ta fito, wato bayyanarta ta biyu. Daga waɗannan bayyananni biyu na farko ne Roma ta zamani ta fito, wato kawancen ninki uku na macijin, dabbar, da annabin ƙarya.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Za mu ci gaba da bibiyar zaren muhawarar game da “na kullum” a tarihin Advent a maƙala ta gaba.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Shi wanda yake ganin abin da yake ƙarƙashin zahiri, wanda yake karanta zukatan dukan mutane, yana cewa game da waɗanda suka sami babban haske: ‘Ba su cikin baƙin ciki, ba kuma su cikin razana ba saboda halin ɗabi’unsu da na ruhaniya.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi a cikin abubuwan banƙyama nasu. Ni kuma zan zaɓa musu ruɗunansu, in kawo musu abubuwan da suke tsoro; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: sai dai suka aikata mugunta a gaban idona, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya,’ domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma sun ji daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Malamin na sama ya yi tambaya: ‘Wace irin ruɗu ce ta fi ƙarfi da za ta iya yaudarar hankali fiye da riƙon cewa kana ginawa a kan madaidaicin harsashi kuma Allah yana karɓar ayyukanka, alhali a zahiri kana aiwatar da abubuwa masu yawa bisa ga manufofin duniya kuma kana yin zunubi ga Jehobah? Kai, babban ruɗi ne, ruɗi mai jan hankali, wanda yake mamaye zukata sa’ad da mutanen da suka taɓa sanin gaskiya suka rikita surar ibada da ruhinta da ikonta; sa’ad da suke zaton cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su bukatar kome ba, alhali kuwa a gaskiya suna bukatar komai.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Allah bai canja ba game da bayinsa masu aminci waɗanda suke kiyaye tufafinsu ba tare da tabo ba. Amma da yawa suna ta kuka suna cewa, ‘Salama da kwanciyar hankali,’ alhali halaka ta ba-zata tana zuwa a kansu. Sai dai in an yi tuba cikakkiya, sai dai in mutane sun ƙasƙantar da zukatansu ta wurin furtawa, kuma suka karɓi gaskiya yadda take cikin Yesu, ba za su taɓa shiga sama ba. Sa’ad da tsarkakewa za ta faru a cikin sahunmu, ba za mu ƙara hutawa cikin natsuwa ba, muna taƙama da cewa mu masu arziki ne, mun ƙaru da dukiya, ba mu da bukatar kome.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Wane ne zai iya faɗa da gaskiya: ‘An gwada zinariyarmu a cikin wuta; tufafinmu kuwa ba su da ƙazantar duniya’? Na ga Mai Koyar da mu yana nuna zuwa ga tufafin abin da ake kira adalci. Da Yake cire su, sai Ya bayyana ƙazantar da take ƙarƙashinsu. Sa’an nan Ya ce mini: ‘Ba ka ganin yadda suka rufe ƙazantarsu da ruɓewar halinsu da riya? “Yaya birni mai aminci ya zama karuwa!” An mai da gidan Ubana gidan ciniki, wurin da kasancewar Allahntaka da ɗaukakarsa suka rabu da shi! Saboda wannan ne akwai rauni, kuma ƙarfi ya rasa.’” Testimonies, volume 8, 249, 250.

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