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# Rome Establishes the Vision - Number Fifteen

Roma Ta Kafa Wahayin — Lamba Sha Biyar

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Gwaji na Ƙarshe: Farkawa Zuwa ga Muhawarar Annabci game da Siffar Dabbar Nan

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Yanzu muna cikin lokacin gwaji na siffar dabbar, kuma jayayyar annabci ta farko a tarihin Adventism yanzu ana maimaita ta. A cikin Yuli na 2023, Mika’ilu babban mala’ika ya sauko domin ya tashe ƙasusuwan busassu matattu na Ezekiyel, waɗanda suke kwance a kashe a kan titin wannan babban birni na Saduma da Masar. A can cikin sura ta goma sha ɗaya ta Ru’ya ta Yohanna, an fito da su daga barcin mutuwarsu ta wurin ba da Ruhu. A cikin sura ta talatin da bakwai ta Ezekiyel, an bayyana saƙon iskoki huɗu a matsayin saƙon da yake mai da ƙasusuwan busassu matattu, waɗanda aka bayyana a matsayin dukan gidan Isra’ila, su zama rundunar Ubangiji. Annabi Daniyel yana wakiltar shaidu biyu da aka kashe na Yohanna, kuma yana kuma wakiltar waɗanda suke cikin kwarin ƙasusuwan busassu matattu, haka nan kuma budurwai masu hikima a cikin misalin.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Lokacin da Millerites suka cika misalin, sun gane cewa an wakilci kwarewarsu a cikin misalin. Mutum dubu ɗari da arba’in da huɗu kuma za su buƙaci su gane cewa sun kasance a lokacin jinkiri. Kamar Daniyel a sura ta tara, za su buƙaci su gane cewa an warwatsa su zuwa ƙasar maƙiya kamar yadda zamani bakwai na Leviticus ashirin da shida suka wakilta, kuma su kuma fahimci asirin siffar dabbobi ta Nebukadnezzar.

In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

A cikin kowane ɗaya daga cikin waɗannan layuka ana wakiltar gwajin annabci daga Kalmar Allah. Shaidun nan biyu da suka mutu a kan titi suna cika da Ruhu yayin da ake ta da su. Matattun ƙasusuwan Ezekiyel suna bukatar su ji saƙon annabci. Daniyel yana nazarin rubuce-rubucen Musa da Irmiya sa’ad da aka farkar da shi zuwa ga warwatsewar yanayinsa. A sura ta biyu, Daniyel da manyan nan uku an farkar da su a ma’ana ta misali zuwa ga gaskiyar cewa an sa su ƙarƙashin hukuncin kisa, sa’an nan hasken annabci wanda ya kasance a ɓoye sa’an nan kuma aka buɗe hatiminsa ya ceci Daniyel da abokansa uku. Budurwai na misalin an farkar da su ta wurin “ihu” da tsakar dare. Millerites an farkar da su lokacin da Kristi ya ɗauke hannunsa daga siffofin da ke kan jadawalin. A cikin dukan shaidu shida, saƙon annabci ne yake farkar da matattu ko masu barci. Sa’an nan kuma yana haifar da gwaji inda rukuni biyu suke bayyana a ƙarshen aikin gwajin.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Bisa ga waɗannan layuka, an tabbatar cewa sa’ad da dubu ɗari da arba’in da huɗu suka farka a kwanaki na ƙarshe, saƙon Ezekiyel ne na iskoki huɗu, da na watsewar sau bakwai ta Musa a Littafin Lawiyawa ashirin da shida. Shi ne saƙon tashin matattu da Mika’ilu, babban mala’ika, yake kawowa. Shi ne saƙon mafarkin ɓoye na Nebukadnezzar game da siffar dabbobi.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Ana gwada budurwai bisa ga ko suna da mai, wanda aka bayyana a matsayin “saƙonnin Ruhun Allah.” An farkar da ‘yan Miller lokacin da suka gane an bayyana su a cikin kalmar annabcin Allah, kuma haka nan sa’ad da suka ga cewa irin wannan hujja da ta fara sa su hango shekara ta 1843 a gaskiya tana nuni da 22 ga Oktoba, 1844. Bisa ga waɗannan layukan, an tabbatar da cewa sa’ad da aka farkar da dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe, za a farkar da su zuwa ga saƙon gwajin annabci wanda yake haifar da rukuni biyu na masu sujada.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Dukan waɗannan layukan suna samun cikakkiyar cika ta ta ƙarshe a cikin lokacin gwajin annabci da samuwar siffar ga dabbar, da kuma ta dabbar, ke wakilta. Wannan gwajin yana ƙarewa sa’ad da lokacin jinƙai ya rufe a kan budurwai a dokar Lahadi. Saboda haka, tsarin gwajin siffar dabbar, wanda ake maimaita wakiltarsa a matsayin gwaji da ke bayyanar da su waye ne suka fahimci saƙon da aka warware hatiminsa, ana wakiltarsa ta wurin duk waɗannan layukan annabci. A cikin Daniyel goma sha biyu, masu hikima waɗanda suka fahimci ƙaruwa ta sani suna bi ta cikin wani tsarin gwaji mai matakai uku, wanda aka wakilta da tsarkakewa, farantawa, da gwadawa. Waɗannan matakai uku su ne matakan tabbaci da Ruhu Mai Tsarki yake kawowa, wato tabbaci game da zunubi, adalci, da shari’a. Waɗannan matakai uku su ne farfajiya, Wuri Mai Tsarki, da Wuri Mafi Tsarki. Waɗannan matakai uku kuma ana wakiltarsu a cikin mala’iku uku na Ru’ya ta Yohanna goma sha huɗu, haka kuma a cikin gogewar Daniyel da jarumai ukun nan a sura ta ɗaya. A can suka fara cin nasara a gwajin abinci, sa’an nan a gwajin gani, kuma a ƙarshe suka cin nasara a gwaji na uku da sarkin arewa ya bayar—wanda Nebukadnezzar yake wakilta.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Game da waɗannan samari huɗu kuwa, Allah ya ba su sani da fasaha cikin dukan ilimi da hikima; kuma Daniyel yana da fahimta cikin dukan wahayi da mafarkai. To, a ƙarshen kwanakin da sarki ya ce a kawo su, sai shugaban barorin fada ya kawo su gaban Nebukadnezzar. Sarki kuma ya yi magana da su; kuma a cikinsu duka ba a sami kowa kamar Daniyel, Hananiya, Misha’el, da Azariya ba; saboda haka suka tsaya a gaban sarki. Kuma cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su a kansu, ya same su sun fi dukan masu sihiri da masu duba taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Na ƙarshe cikin gwaje-gwaje uku na Daniyel da samari ukun nan na kwarai akwai gwajin da Nebukadnezzar ya gudanar; ta haka kuwa yana zama alama ta cewa gwajin annabci na ƙarshe wanda Daniyel da samari ukun nan na kwarai suke wakilta yana game da Babila, gama Nebukadnezzar shi ne sarki, abin da a Ishaya sura ta bakwai, ayoyi na takwas da tara, ya kafa sarki, babban birnin al’umma, da “kai” a matsayin alamomi masu musanyawa da juna. “Kan” nan yana wakiltar kan Babila ta Zamani a kwanaki na ƙarshe. Wannan “kan” a kwanaki na ƙarshe ita ce karuwan nan ta Ru’ya ta Yohanna sura ta sha bakwai, wadda aka rubuta a goshinta, “ASIRI, BABILA MAI GIRMA, UWAR KARUWAI DA ABUBUWAN ƘYAMA NA DUNIYA.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Jarabawar annabci ta ƙarshe ta mutum ɗari da dubu arba’in da huɗu tana da alaƙa da fahimta daidai ko marar daidai game da “kai” na Babila ta zamani a cikin kwanaki na ƙarshe. Jarabawarsu ta ƙarshe kuma ta ƙunshi fahimtar cewa Babila ta zamani da Roma ta zamani alamu ne masu musanyawa da juna, sabili da haka “kan” Babila ta zamani shi ne wannan “kai” ɗin guda a kowane layi, domin su alamu ne masu musanyawa da juna.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Duniya ta cika da hadari da yaƙi da saɓani. Duk da haka, a ƙarƙashin jagoranci ɗaya—ikon Paparoma—mutane za su haɗu domin su yi gāba da Allah cikin mutumin shaidunsa.” Testimonies, juzu’i na 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniyel da mutanen kirki uku suna nuna cewa gwajin annabci na ƙarshe—gama kullum gwaji ne a kan annabci—gwaji ne a kan batun Roma, domin kai a kwanaki na ƙarshe shi ne ikon Paparoma, wanda Nebukadnezzar, shugaban farko na Babila, yake wakilta ta alama; shi ne kuwa da kansa ya gwada Daniyel da mutanen kirki ukun. Rigimar da Daniyel da mutanen kirki uku suka wakilta ta alama, ita ma an riga an kwatanta ta a rigima ta farko cikin tarihin tushen Adventism, kamar yadda aka nuna a kan jadawalin 1843, wanda hannun Ubangiji ya jagoranta, kuma bai kamata a canja shi ba. Rigimar da aka wakilta a kan jadawalin 1843 ta ginu ne a kan tantance ko Antiochus Epiphanes ne ko kuma Roma ta arna a matsayin ikon da ya kafa wahayi a aya ta goma sha huɗu na Daniyel sura ta goma sha ɗaya.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

A cikin tarihin kwanaki na ƙarshe, dubu ɗari da arba’in da huɗu za a gwada su bisa ga fahimtarsu ta annabci. Ana tabbatar da fahimtar annabci ta wurin layuka daban-daban na annabci waɗanda ke ɗaukaka gwaji na ƙarshe a matsayin wani abu mai yanayi na annabci. Gwajin zai kasance a hankali a hankali, kuma zai kai ga kammaluwarsa tare da bayyanar rukuni biyu na masu sujada.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Kamar yadda aka wakilta a sura ta goma sha biyu ta littafin Daniyel, gwajin yana farawa ne sa’ad da aka buɗe sabon hasken annabci, kuma gwaji na farko shi ne ko za a ci saƙon ko kuwa a ƙi saƙon. Wannan gwaji Daniyel ya wakilta da “an tsarkake,” kuma gwaji na gaba Daniyel ya kira, “an sa fari,” sai kuma aikin ya ƙare a gwaji na uku kuma na ƙarshe da aka wakilta da “an gwada.” Gwaji na uku kuma na ƙarshe shi ne inda azuzuwan nan biyu ake “gwada” su, kuma a can ne suke bayyana ko suna da mai, ko ba su da shi.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Babi na ɗaya na Daniyel ya bayyana gwaji na ƙarshe kai tsaye, sabili da haka Daniyel yana bayyana gwajin da aka wakilta a matsayin “kafuwar siffar dabbar” wanda shi ne “gwajin da mutanen Allah dole ne su ci,” duka kafin “a hatimce su” haka kuma kafin “jarrabawa ta rufe” a dokar Lahadi mai zuwa nan ba da daɗewa ba.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Gwajin yadda aka kafa siffar dabbar ya haɗa da gwajin annabci na fahimtar tsarin annabci na haɗin uku ɗin. Macijin, dabbar, da annabcin ƙarya suna da takamaiman tsarin annabci da aka kafa bisa ga shaidu na annabci masu yawa. Fahimtar yadda wannan haɗin uku ɗin yake haɗuwa ya zama iko guda ɗaya na annabci a kwanaki na ƙarshe, ita ce fahimtar yadda ake kafa siffar dabbar.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Wani misali mai sauƙi, amma mai sarkakiya, na muhimmancin fahimtar yadda aka ƙirƙiri siffar dabbar a kwanaki na ƙarshe shi ne shaidar Bulus game da mutumin zunubi a sura ta biyu ta 2 Tassalunikawa. Bulus yana magana ne game da dangantakar annabci tsakanin Roma ta arna da Roma ta papanci, kuma sa’ad da yake yin haka, yana bayyana cewa “dangantakar annabci tsakanin Roma ta arna da Roma ta papanci” batu ne da yake bayyanar da rukunai biyu na masu sujada.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Wata ƙungiya ce da take ƙaunar gaskiyar “dangantakar annabci tsakanin Roma arna da Roma ta papacy,” kuma wata ƙungiya kuma da ba ta ƙaunar wannan gaskiyar, sabili da haka kuma tana karɓar ruɗani mai ƙarfi. Dangantakar annabci tsakanin Roma arna da Roma ta papacy da Bulus ya bayyana, ɗaya ce kawai daga cikin wuraren annabci masu yawa da suke wakiltar dangantakar waɗannan iko biyu, har ila yau kuma dangantakar waɗannan iko biyu da Amurka.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Roma ta arna ita ce macijin, Roma ta paparoma ita ce dabbar, kuma Amurka ita ce annabin ƙarya. Ahab shi ne sarkin maciji na sarakuna goma, wanda yake auren Jezebel, karuwa, wadda take mulki bisa kan wani rukuni ninki biyu na annabawan ƙarya. Annabawan maza su ne annabawan Ba’al, firistocin kurmin kuma suna wakiltar allahiya mace Ashtarot. Tare, suna zama alama ta annabin ƙarya na kwanaki na ƙarshe, wanda yake ƙirƙirar siffar dabbar kamar yadda firistoci mata da annabawa maza suke wakilta.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Macijin shi ne Ahab, wanda alama ce ta sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai, kuma shi ne mulki na bakwai cikin masarautu takwas. Mulki na shida shi ne Amurka, annabawan ƙarya na Jezebel; mulki na bakwai kuwa shi ne sarakuna goma, Majalisar Ɗinkin Duniya, ikon macijin, kuma mulki na takwas, wato wanda yake daga cikin bakwai, shi ne mulki na biyar wanda ya sami rauni mai kisa, wanda aka ta da shi a matsayin mulki na takwas kuma na ƙarshe, wanda shi ne dabba, wadda Amurka kuma daga bisani dukan duniya suke yi wa kuma daga gare ta hoton dabba.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Babi na ɗaya na Daniyel ya bayyana gwaji na ƙarshe na annabci wanda ya shafi fahimtar Roma kamar yadda aka wakilta a cikin Kalmar Allah. Aya ta Biyu ga Tasalonikawa ta bayyana cewa gwaji na ƙarshe na annabci ya ƙunshi haske game da tsarin Roma ta Zamani, kamar yadda aka wakilta ta wurin dangantakar annabci da siyasa tsakanin Roma ta arna da Roma ta Paparoma.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Babi na biyu na littafin Daniyel yana nuna cewa akwai wani asiri da za a buɗe hatiminsa a kwanaki na ƙarshe wanda yake gwada mutum ɗari da arba’in da huɗu, gama Daniyel da samari ukun nan masu daraja a babi na biyu suna wakiltar mutanen Allah na kwanaki na ƙarshe. Asirin annabci wanda za a buɗe hatiminsa, sabili da haka kuma yake gwada su, shi ne ɓoyayyen mafarkin Nebukadnezzar game da siffar namomin, ta haka yana wakiltar gwaji na ƙarshe ga mutum ɗari da arba’in da huɗu, wato, kamar yadda Sister White ta rubuta, “kafuwar siffar dabbar.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Gwajin da babi na biyu na Daniyel ya wakilta an sa shi a ƙarƙashin barazanar mutuwa. A matsayin misali na kwanaki na ƙarshe, yana tabbatar da abin da Bulus ya koyar sa’ad da ya bayyana ruɗi mai ƙarfi da ke saukowa a kan waɗanda ba sa ƙaunar gaskiya. A cikin tarihin Daniyel, fahimtarsa ta ceci masu hikima na Babila, amma babu sauran lokacin jarrabawa bayan gwaji na ƙarshe na kwanaki na ƙarshe.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Kowane layi na jayayyar game da Roma a matsayin alama da muka tantance yana ba da shaida kai tsaye ga jayayyar da ke gudana a yanzu. Yayin da motsin neman dokar Lahadi yake ci gaba da kutsawa cikin duhu, maganar annabcin Allah tana gane kusantowarta, ko da yake ƙalilan ne ƙwarai daga cikin rayuka suke ’ya’yan yini; kuma waɗanda ba ’ya’yan yini ba ne, saboda haka ba su sane ba cewa yashin lokacin jarrabawa yana zubewa da sauri ƙwarai. Wannan yana faruwa ne a cikin yanayin da Sister White ta bayyana, inda motsi na ƙarshe za su kasance masu sauri. A cikin Yuli 2023 Mika’ilu ya sauko domin ya tsayar da rundunarsa mai ƙarfi, amma domin mutum ya kasance cikin rundunar akwai aikin annabci da dole ne a fara cika shi, kuma ana cika shi ne a cikin yanayin siyasa inda ake kafa siffar dabbar.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Aikin annabci da dole ne a cika ya haɗa da gane samuwar siffar dabbar. Ɗalibin annabci dole ne ya gane, ta wurin abubuwan da suke faruwa a tarihin yanzu, cewa abubuwan addini da na siyasa da suke haifar da siffar dabbar a cikin Amurka suna kan gudana. Ɗalibin kuma dole ne ya gane yadda ake samuwar siffar dabbar a annabce kamar yadda aka bayyana a cikin maganar Allah. Dole ne kuma ya gane cewa, yayin da ake samuwar siffar dabbar a cikin Amurka, ana kuma samuwar siffar Allah a cikin dubu ɗari da arba’in da huɗu. Dole ne ya fahimci daidaituwar tarihin kwanaki na ƙarshe da na Millerites a lokacin bunƙasar saƙon Kukan Tsakar Dare a cikin tarihinsu, lokacin da aka tashe su su gane gaskiyar cewa suna cikin lokacin jinkiri na misalin, sabili da haka su kansu su ne budurwai. Dukkan waɗannan abubuwa uku ɓangare ne na gwajin annabci wanda ya fara bayyana kansa a cikin watan Yuli na shekara ta 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

“Kwari bisa kwari” kowace gardama game da Roma da ta taso a tarihin Advent tsattsarkan tarihi ne da ake maimaitawa a kwanaki na ƙarshe. Gardama ta ƙarshe game da Roma sakamako ne kai tsaye na ƙin tashi daga barci da mutanen Allah suka yi ga saƙon da ya iso a Yulin 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Allah zai tayar da mutanensa; idan wasu hanyoyi suka kasa, koyarwar bidi’a za su shigo a tsakaninsu, waɗanda za su tantance su, suna raba ƙaiƙayi da alkama. Ubangiji yana kiran dukan waɗanda suka gaskata kalmarsa su farka daga barci. Haske mai daraja ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna haɗurran da suke gab da aukuwa a kanmu. Wannan haske ya kamata ya bishe mu zuwa ga ƙwazo cikin nazarin Nassosi da kuma bincike mafi tsanani na matsayai da muke riƙe da su. Allah yana so a bincika dukan fannoni da matsayai na gaskiya ƙwarai da gaske, da juriya, tare da addu’a da azumi. Bai kamata masu bi su huta a kan zato-zato da ra’ayoyi marasa fayyace game da abin da yake zama gaskiya ba. Bangaskiyarsu dole ce ta kafu da ƙarfi a kan maganar Allah domin sa’ad da lokacin gwaji ya zo, kuma aka kai su gaban majalisu domin su ba da amsa game da bangaskiyarsu, su iya ba da dalili na begen da yake cikinsu, da tawali’u da tsoro.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ku yi ta tayarwa, ku yi ta tayarwa, ku yi ta tayarwa. Batutuwan da muke gabatar wa duniya dole ne su zama mana gaskiya mai rai. Yana da muhimmanci cewa, wajen kāre koyaswar da muke ɗauka a matsayin muhimman ka’idojin bangaskiya, kada mu taɓa bari kanmu mu yi amfani da hujjojin da ba su da cikakken inganci gaba ɗaya. Irin waɗannan na iya taimakawa wajen sa mai hamayya ya yi shiru, amma ba sa girmama gaskiya. Ya kamata mu gabatar da ingantattun hujjoji, waɗanda ba za su sa maƙiyanmu su yi shiru kaɗai ba, amma kuma za su iya jure bincike mafi kusa kuma mafi tsanani. A wajen waɗanda suka horar da kansu a matsayin masu muhawara akwai babban haɗari cewa ba za su yi mu’amala da Kalmar Allah da adalci ba. Sa’ad da ake fuskantar mai hamayya, ya kamata ƙoƙarinmu na gaske ya kasance mu gabatar da batutuwa ta irin wannan hanya da za ta tayar da tabbaci a cikin zuciyarsa, maimakon mu nemi kawai mu ƙarfafa dogaro ga mai bi.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.

> “Ko mene ne ci gaban tunanin ɗan Adam ya kai, kada ya yi ko na ɗan lokaci tunanin cewa babu bukatar bincike mai zurfi da na ci gaba cikin Nassosi domin samun ƙarin haske. A matsayinmu na jama’a, an kira kowannenmu dabam-dabam ya zama mai nazarin annabci. Dole ne mu yi tsaro da matuƙar himma domin mu iya gane kowane hasken katsewa da Allah zai gabatar mana. Ya kamata mu kama farkon walƙiyoyin gaskiya; kuma ta wurin nazari cike da addu’a za a iya samun haske mafi bayyane, wanda za a iya gabatarwa a gaban wasu.” Testimonies. Juzu’i na 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Furotestoci na zamanin Miller sun ƙi a ƙarƙashe su ga ƙa’idodin nahawu, suka kuma zaɓi su yi watsi da kalmar “kuma” a aya ta goma sha huɗu, wadda a nahawance take bayyana cewa “’yan fashin mutanenka” suna wakiltar wani sabon iko ne da ake shigarwa cikin jerin abubuwan da suka faru da aka wakilta a ayoyin da aya ta goma sha huɗu take cikinsu. Uriah Smith ya yi daidai wannan abu sa’ad da ya yi watsi da hujjar nahawu wadda take tabbatar da cewa sarkin arewa a aya ta talatin da shida, kuma daga baya a aya ta arba’in, dole ne ya zama wannan sarkin arewa ɗin ne guda da ya kasance batun zance tun daga aya ta talatin da ɗaya.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

A yau waɗanda suke koyar da cewa Amurka ita ce “’yan fashi” suna amfani da wani nassi daga Sister White wanda ya bayyana ikon papacy da Amurka a matsayin manyan iko biyu na farko masu tsanantawa na kwanaki na ƙarshe, kuma suna karkatar da nahawun maganar domin su yi gardamar cewa nassin “old world” da Sister White ta yi amfani da shi wajen bayyana Turai a zahiri yana wakiltar tarihin da ya wuce. Nahawun da ke cikin wannan nassi yana tabbatar da cewa wannan zato ba daidai ba ne, kuma yadda Sister White ta yi amfani da “old world” a cikin wannan nassi ya yi daidai da yadda take amfani da shi a wasu wurare cikin rubuce-rubucenta. Sa’ad da take yin haka, tana kuma dacewa da masana tarihi waɗanda suke amfani da furucin “old world” dangane da “new world” domin su bambanta tsakanin Turai da nahiyoyin Amurka.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Katolika a Tsohon Duniya da Protestantanci mai ridda a Sabuwar Duniya za su bi irin wannan hanya ga waɗanda suke girmama dukan umarnan Allah.” The Great Controversy, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

A nahawu, furucin nan “za su bi” yana bayyana cewa dukan ikon nan biyu da “tsohuwar duniya” da “sabuwar” suke wakilta, duka biyun suna “bin” tsananta wa mutanen Allah a kwanaki na ƙarshe; kuma da’awar cewa wannan jimla tana nufin “tsohuwar duniya” a matsayin tarihin da ya shuɗe, alhali “sabuwar” kuma a matsayin kwanaki na ƙarshe, kuskure ne ta fuskar nahawu. “Layi bisa layi,” dukan tsofaffin muhawarorin Roma suna sanar da ɗalibin annabcin kwanaki na ƙarshe cewa, sa’ad da aka tashe su, gwajin siffar dabbar zai ƙunshi yanayi inda za a bayyanar da sahihin tantancewa na ’yan fashin mutanenka. Sahihin fahimtar “’yan fashin,” an shimfiɗa ta a kan taswirar pioniyoyi ta 1843, sabili da haka gaskiya ce ta tushe, wadda aka tabbatar da ita ta wurin ikon Ruhun Annabci. Wannan yana nuna cewa, sa’ad da ɗaliban annabci suka farka zuwa ga gwajinsu na ƙarshe, batun “’yan fashin” shi ma zai wakilci hari na ƙarshe a kan gaskiyoyin tushe da kuma Ruhun Annabci.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a talifi na gaba.

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