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# Rome Establishes the Vision - Number Seventeen

Roma Ta Kafa Wahayi - Lamba Sha Bakwai

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Tacewar Ƙarshe ta 144,000: Gwajin Annabci na Siffar Dabbar nan

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Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Waɗanda aka kira su kasance cikin dubu ɗari da arba’in da huɗu, yanzu suna cikin matakin rarrabewa na ƙarshe, kuma wannan mataki mataki ne na gwaji wanda ya ta’allaka ne a kan kiran siffar dabbar. Matakin gwajin yana farawa ne da gidan Allah, gama hukunci kullum yana farawa ne da gidan Allah, sa’an nan kuma sauran garken Allah suna fuskantar wannan matakin gwaji iri ɗaya. Wataƙila mafi muhimmanci kuma mafi girman halin annabci a cikin kiran siffar dabbar shi ne cewa yana faruwa sau biyu; da fari a Amurka, sannan a sauran duniya. A fahimtar annabci wannan yana nufin cewa siffar dabbar a duniya ita ce bayyanuwar ƙarshe ta siffar dabbar, sabili da haka duk wani kamanceceniyar annabci ta siffar dabbar da ta zo kafin siffar dabbar a duniya, inuwa ce kawai wadda ta wakilci ainihin abu.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Shari’a ta fara ne a gidan Allah a ranar 11 ga Satumba, 2001. Wannan kwanan wata an riga an misalta ta ta wurin 11 ga Agusta, 1840, sa’ad da mala’ikan Wahayi sura ta goma ya sauko, yana riƙe da ƙaramin littafi a buɗe a hannunsa. Sa’ad da mala’ikan sura ta goma ya sauko, ya shelanta cewa shari’ar Furotesta tana gudana a wancan lokaci. Duk wanda Allah zai hukunta, sai ya fara yi masa gargaɗi tun da wuri, kuma tabbatuwar hanyar Miller wajen ƙayyade lokaci ta ƙara nauyi ga lissafinsa game da shari’ar Zuwa ta Biyu. Gwajin Furotestoci ya fara gudana tun daga 11 ga Agusta, 1840, kuma zuwa 1844 Furotestocin sun zama ’ya’yan Roma. Lokacin daga 1840 zuwa 1844 yana misalta lokacin daga 11 ga Satumba, 2001, har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

Waɗannan lokuta biyu kuma an wakilta su tun daga baftismar Yesu, lokacin da Ruhu Mai Tsarki ya sauko, har zuwa gicciye. Waɗannan lokuta uku duka an misalta su ta shekaru ɗari da ashirin da aka ƙaddara wa duniyar zamanin kafin tufana, waɗanda suka kai ga tufana. A koyaushe akwai saƙon gargadi da yake bayyana hukuncin wannan takamaiman tarihi. Akwai tsarkakan tarihohi waɗanda su ma suke magana a kan wannan takamaiman lokaci a kwanaki na ƙarshe.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Nuhu ya yi wa’azi na shekaru ɗari da ashirin, sa’an nan hukuncin Ruwan Tsufana ya iso. Kristi ya yi wa’azi na kwanaki dubu ɗari biyu da sittin, sa’an nan hukuncin gicciye ya zo. Saƙon gargadi na Yohanna Mai Baftisma ya sami iko a lokacin baftismar Kristi, sa’an nan aka kai Yesu cikin jeji na kwanaki arba’in. Waɗannan kwanaki arba’in, da kuma gwaje-gwaje uku da suka biyo baya a ƙarshen kwanaki arba’in ɗin, suna koyar da cewa da zarar an ba saƙon iko, kamar yadda saukowar alama mai tsarki ke tabbatarwa, irin su Ruhu Mai Tsarki a lokacin baftismarsa, da saukowar mala’ikun nan biyu na Ru’ya ta Yohanna surori goma da goma sha takwas—ana cikin tafiyar gwaji ke nan. Sa’ad da alamar allahntaka ta sauko, saƙon hukunci da ake shelar wa waɗanda a lokacin suke ƙarƙashin hukunci yana samun iko, kuma takamaiman ƙungiyar da ake wa hukunci a lokacin tana shiga wani ƙayyadadden zamani wanda ba ya ƙarewa sai da rufe lokacin jarrabawarsu.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Layin Yesu yana bayyana zamanai biyu na ba da shaida. Na farko shi ne shaidarsa ta kashin kansa na kwanaki dubu ɗaya da ɗari biyu da sittin, sa’an nan kuma shaidarsa a gaban almajiransa na wasu kwanaki dubu ɗaya da ɗari biyu da sittin har zuwa lokacin da aka jejjefi Istifanas da duwatsu.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Sai mala’ikan ya ce, ‘Zai tabbatar da alkawarin da mutane da yawa har mako guda [shekara bakwai].’ Har tsawon shekaru bakwai bayan Mai-ceto ya fara hidimarsa, bishara za a yi wa’azinta musamman ga Yahudawa; shekaru uku da rabi ta bakin Kristi da kansa; sannan daga baya ta bakin manzanni. ‘A tsakiyar makon kuma zai sa hadaya da baiko su daina.’ Daniyel 9:27. A cikin bazarar shekara ta A. D. 31, an miƙa Kristi, hadaya ta gaskiya, a kan Kalbari. Sa’an nan kuma aka yayyage labulen haikali gida biyu, yana nuna cewa tsarkin da muhimmancin hidimar hadaya sun kau. Lokaci ya yi da hadayar duniya da baiko za su daina.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Mako guda ɗaya—shekaru bakwai—ya ƙare a shekara ta 34 A.D. Sa’an nan ta wurin jifan Istifanus da duwatsu Yahudawa a ƙarshe suka tabbatar da ƙin karɓarsu ga bishara; almajiran da aka warwatsa zuwa ƙasashe dabam-dabam saboda tsanani “suka yi ta yawo ko’ina suna wa’azin kalmar” (Ayyukan Manzanni 8:4); kuma ba da daɗewa ba, Saul, mai tsanantawa, ya tuba, ya kuma zama Bulus, manzo ga Al’ummai.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Jeren Nuhu, Almasihu, Milleriyawa, da dubu ɗari da arba’in da huɗu, dukansu suna ba da shaida ga wani ɗan lokaci inda ake gwada takamaiman masu sauraro da saƙon gargaɗi. Ƙarfafuwar saƙon tana nuna farkon lokacin gwaji, wanda kuma daga bisani yake ƙarewa da rufe lokacin jinƙan waɗannan takamaiman masu sauraro. A cikin jeren annabcin Yesu, an gane lokuta biyu na shaida. Waɗannan lokuta biyu na shaida suna zama alamu na saƙonnin gargaɗi guda biyu da mala’ikan da ya sauko a ranar 11 ga Satumba, 2001 ya wakilta, wanda ya cika Ru’ya ta Yohanna 18:1–3, sannan murya ta biyu ta aya ta huɗu da ayoyin da suka biyo baya na sura ta goma sha takwas ta bi bayansa.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Saboda haka, a cikin aikin ƙarshe domin gargaɗin duniya, ana yin kiraye-kiraye guda biyu mabambanta ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, babban birni nan, gama ta sa dukan al’ummai suka sha daga ruwan inabin fushin fasikancinta.’ Kuma a cikin ƙarar mai ƙarfi ta saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, ya mutanena.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Lokaci na farko shi ne shari’ar da take farawa da gidan Allah, sa’an nan kuma a dokar Lahadi mai zuwa nan ba da daɗewa ba ne lokaci na biyu na shari’a yake farawa tare da gargaɗin fitowa daga Babila. Layin Kristi daga baftismarsa zuwa gicciye yana wakiltar daga 11 ga Satumba, 2001 har zuwa dokar Lahadi a Amurka, kuma lokacin daga dokar Lahadi a Amurka har zuwa inda ake tilasta wa kowace al’umma ta amince da Lahadi a matsayin Ranar Bauta ta Duniya shi ne lokacin da yake ƙarewa sa’ad da al’umma ta ƙarshe ƙwarai ta miƙa wuya.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Lokacin yana farawa da dokar Lahadi a cikin Amurka, kuma yana ƙarewa sa’ad da al’umma ta ƙarshe ta rusuna wa ikon papacy. Farkon lokaci na biyu yana nuna ƙarshen lokaci na farko, kuma duka biyun suna da dokokin Lahadi waɗanda tuni aka riga aka misalta su a cikin shaidar Roma. Dokar Lahadi ta farko a shekara ta 321 an kawo ta ne ta wurin ikon Roma arna. Dokar Lahadi da aka kawo ta wurin ikon cocin papacy ana wakilta ta da shekara ta 538. Dokar Lahadi a cikin Amurka ita ce 321, kuma dokar Lahadi da aka tilasta wa al’umma ta ƙarshe ita ce 538. Dokar Lahadi a cikin Amurka tana nuna isowar saƙon gargaɗi wanda sannan tutar da aka ƙunsa da waɗanda aka kore daga cikin Isra’ila take shelanta shi.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Wannan alamar hanya ita ce shekarar 321, kuma tana nuna farkon zamanin gwajin kowace al’umma game da batun Lahadi. Wannan zamani yana ƙarewa ne sa’ad da al’umma ta ƙarshe ta rusuna wa Roma, kuma wannan lamari an kwatanta shi ta wurin alamar hanya ta shekarar 538. Zamanin daga 321 har zuwa 538 an kwatanta shi da zamanin daga gicciye har zuwa jifan Istafanus da duwatsu. Sa’ad da ake jifan Istafanus da duwatsu, ya ga Almasihu yana tsaye a cikin Wuri Mai Tsarki na samaniya, yana kwatanta lokacin da Mikayel zai tashi tsaye a ƙarshen lokacin jarrabawar ɗan adam.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

Ranar 11 ga Satumba, 2001 ta nuna isowar gargaɗin ayoyi uku na farko na sura ta goma sha takwas, kuma an tabbatar da hakan ta wurin annabci da annabiya Ellen White ta gabatar, wadda ta ce sa’ad da manyan gine-ginen Birnin New York za su rushe ta wurin taɓawar Allah, a lokacin ne waɗannan ayoyi uku ɗin za su cika. Haka kuma, an nuna wannan ta Dokar Patriot Act, wadda ta kasance alama ga waɗanda suke shirye su gani; cewa ƙa’idar dokar Ingila wadda ke da’awar cewa mutum marar laifi ne har sai an tabbatar da laifinsa, an ajiye ta gefe domin dokar Roma, wadda ke da’awar cewa mutum mai laifi ne har sai an tabbatar da rashin laifinsa.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

Dokar Patriot ta nuna farkon hukunci a kan Adventism na Rana ta Bakwai na Laodicea. Wannan lokaci yana ƙarewa a dokar Lahadi a Amurka. Waɗannan Adventistocin Rana ta Bakwai na Laodicea da suka yi nasarar ratsa wannan lokaci na tantancewa, su ne za su ba da saƙon gargaɗi na aya ta huɗu na sura ta goma sha takwas, wanda yake ƙarewa da al’umma ta ƙarshe da ta rusuna wa Roma. Wannan lokaci yana farawa da dokar Lahadi a Amurka, kuma yana ƙarewa da dokar Lahadi ta ƙarshe.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Idan muka kasa fahimtar gaskiyar cewa akwai surori biyu na dabbar da aka tantance bisa ga shaidun da suka fi biyu, to za mu kasa fahimtar aikin da ayoyi uku na farko na Ru’ya ta Yohanna sura ta goma sha takwas suke wakilta, wanda ya fara a shekara ta 2001, da kuma aikin da ya fara a aya ta huɗu ta sura ta goma sha takwas.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Sa’ad da muka yi amfani da kai-tsaye na Sister White wajen bayyana ainihin mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas game da saukowarsa a shekara ta 1888, kuma da sanya wannan mala’ikan ɗaya a cikin lokaci mai zuwa, sai mu ga cewa 1888 alama ce ta 2001. Mala’ikan Ru’ya ta Yohanna, wanda yake haskaka duniya da ɗaukakarsa, ya sauko a tarurrukan Minneapolis a 1888, kuma ya sake yin haka sa’ad da manyan gine-ginen Birnin New York suka rushe.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Lokacin daga baftismar Almasihu zuwa gicciye, da kuma lokacin daga 11 ga Agusta, 1840 zuwa 22 ga Oktoba, 1844, da kuma lokacin shekaru ɗari da ashirin na Nuhu suna ba da shaidu uku ga wani lokaci na shari’a. Shekarar 1888 tana ba da shaida game da bayyanar tawaye da aka rubuta a tarurrukan Minneapolis, kuma Nuhu yana nuna cire Ruhu Mai Tsarki daga waɗanda suka ƙi saƙon. Tawayen mutanen zamanin kafin ambaliyar ruwa, haka kuma tawayen shugabannin ikilisiya a 1888, duka biyun suna daidaita da tarihin Kora, Datan da Abiram a tarihin Musa, wanda mala’ikan ya gaya wa Sister White cewa ana maimaita shi a Minneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Daga Dokar Patriot har zuwa dokar Lahadi a cikin Amurka yana wakiltar lokacin gwaji ga Adventism na Laodicea na Kwana Bakwai. Tawaye ga saƙon gargadi da ke shelanta hukuncinsu yana nuna cirewar Ruhu Mai Tsarki, sabili da haka zubewar ruɗi mai ƙarfi a kan mugayen budurwai wawaye na wancan tarihin. Mahangar wannan tawaye ita ce zaɓaɓɓen manzo kamar yadda Nuhu, Musa, Dattawa Jones da Waggoner, kuma ba shakka ’Yar’uwa White, suka wakilta. Tawayen da ake yi wa saƙon gargadi da kuma manzon wannan tarihin yana ginuwa ne a kan “mai” a cikin tarihin misalin budurwai goma.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Waɗanda suke gabatar da saƙon gargadi, suna yin haka ne domin suna da “mai,” wanda shi ma wannan saƙon gargadi ne. Saboda haka, bambancin da ke tsakanin rukunai biyu ɗin nan yana samuwa ne ta wurin daidaitattun amfani da ƙa’idodin fassarar annabci waɗanda waɗanda suke cikin motsin mala’ika na fari da na biyu suka runguma, waɗanda aka wakilta a matsayin ƙa’idodin fassarar Miller, da kuma ƙa’idodin fassarar annabci da motsin mala’ika na uku ya runguma.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.

Saboda haka, gwajin da aka wakilta a matsayin “kafuwar surar dabbar,” dole ne ya zama gwaji da ya shafi yadda ake kafa surar dabbar a cikin kalmar annabci ta Allah.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Daga Dokar Patriot a shekara ta 2001, wadda Dokar Blair ta shekara ta 1888 ta kasance misalinta, wadda kuma Sanarwar ’Yancin Kai ta shekara ta 1776 ta kasance misalinta, wadda kuma baftismar Almasihu ta kasance misalinta, wadda ta kasance misalin 11 ga Agusta, 1840, dukansu suna goyon bayan gaskiyar cewa aikin gwajin shari’a yana farawa ne da saƙon gargadi mai iko, wanda dole ne a karɓe shi daga hannun mala’ikan, sa’an nan kuma a ci shi.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Koyarwar annabci da take danganta Amurka a matsayin ‘yan fashin mutanenka tana rikita abubuwa da dama ta hanyar hujjojinsu, kuma waɗannan abubuwan sau da yawa su ne nassosi mafi kai-tsaye na tabbaci wajen kafa sassa na samuwar surar dabbar. Hanya guda ta bayyana gaskiyar cewa wannan gwaji na annabci ne a ainihinsa ita ce ta yin amfani da ƙa’idojin asali na annabci domin nuna wata gaskiya wadda ba a fahimce ta sai idan ka karɓi Roma a matsayin alamar da ‘yan fashin mutanenka suke wakilta.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

An ɗauki wannan misali daga layuka biyar na tarihi a cikin Adventism, inda aka sami muhawara game da Roma a matsayin alama. Yanzu muna cikin na ƙarshe, ko kuma na shida, daga cikin waɗannan tarihohin masu jayayya, kuma muhawarar yanzu daidai take da muhawarar da aka wakilta a kan jadawalin 1843.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Yana da sauƙi a ga wannan gaskiya idan aka yi amfani da ƙa’idodin annabci yadda ya kamata. Wata ƙa’idar annabci da ya zama dole a yi amfani da ita ita ce, alamu suna da ma’ana fiye da ɗaya, kuma ma’anar da suke ɗauka a cikin wani nassi dole ne nassin kansa ya tabbatar da ita. Sarkin Suriya, Antiochus III Magnus, ya cika yaƙin da ke cikin aya ta goma ta sura ta goma sha ɗaya ta littafin Daniyel, kuma ya cika yaƙin Raphia a cikin ayoyi na goma sha ɗaya da goma sha biyu, kuma ya cika yaƙin Panium a cikin aya ta goma sha biyar. Muhawarar Millerite da aka wakilta a kan jadawalin 1843 ita ce, ra’ayin ƙarya na Furotesta ya bayyana cewa “’yan fashi” Antiochus Epiphanes ne, alhali kuma yana riƙe da gaskiyar cewa “’yan fashi” alama ce ta Roma.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Ayoyi goma zuwa goma sha biyar sun fara cika a cikin tarihin Antiochus III Magnus; saboda haka waɗannan ayoyi, da kuma maimaituwar su ta gaba a tarihi, suna bayar da shaidu biyu ga cikar waɗannan ayoyi a cikin kwanaki na ƙarshe, gama dukan annabawa sun yi magana ne kai tsaye sosai game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

Tare da waccan ƙa’idar da aka kafa game da inda ya kamata a yi amfani da shaidar annabi, muna kuma da Sister White wadda ta rubuta kai tsaye cewa, “yawancin tarihin da ya faru cikin cikar wannan annabcin [Daniel sura ta goma sha ɗaya] za a maimaita shi.” Antiochus III Magnus yana wakiltar Amurka a matsayin rundunar wakilci ta Roma ta paparoma. Furotestoci sun yi hujjar cewa ‘yan fashi sun kasance alamar wani Antiochus dabam, alhali Millerites sun san cewa Roma ce. A halin yanzu, wani ɓangare yana gane Amurka a matsayin ‘yan fashin, ɗayan ɓangaren kuma yana riƙe da ainihin gaskiyar tushe.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Idan ka’idar da take nuna cewa alamu suna da ma’ana fiye da ɗaya, kuma dole ne a kafa ma’anar bisa ga mahallin da aka yi amfani da su a cikinsa, to bayyana Amurka a matsayin ɓarayi yana daidai da yadda Furotestoci suka bayyana Antiochus a matsayin ɓarayi; amma yanzu Antiochus alama ce ta Amurka a kwanaki na ƙarshe.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Mahallin wannan nassi yana magana kai tsaye ne da tambayar wace iko ce take ɗaukaka kanta domin ta kafa wahayin; saboda haka, a mayar da ƙarfafa magana a kan wannan gaskiya abu ne da ya dace. Ya dace bisa ga shaidu masu yawa, domin sauran layukan tarihi na muhawara game da Roma a matsayin alama suna nuna wannan gaskiyar guda. Wannan gaskiyar ita ce, waɗanda suke a ɓangaren da bai dace ba na wannan batu, kullum suna gane Amurka a wurin Roma. Amma idan ba ka yarda cewa alamomi suna da ma’ana fiye da ɗaya ba, ko kuma idan ka yarda da haka amma ba ka da isasshiyar ƙwarewa har ka kasance da cikakkiyar bangaskiya ga wannan ƙa’ida ba, to zai kasance kusan ba zai yiwu gare ka ka bi hujjar da yanzu za a aiwatar ba.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Kowane iko mai ƙaho biyu yana wakiltar Amurka a kwanakin ƙarshe. Faransa ita ce iko mai fuska biyu da Sodom da Masar suka wakilta. Musulunci ma yana zama alamar Amurka, gama Amurka ita ce annabin ƙarya dangane da ikon papacy wanda shi ne Jezebel. Amurka ita ce Salome a ƙarƙashin mulkin Herodias. Balaam ma alama ce ta annabin ƙarya, ko da yake labarinsa ya fi rikitarwa fiye da kasancewa annabin ƙarya kawai.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Annabce-annabcen Bala’am, waɗanda aka rubuta bayan ya albarkaci Isra’ila sau uku, suna da alaƙa da Musulunci ta hanyoyi dabam-dabam. Jaki alama ce ta Musulunci, kuma ba za ka iya ware jaki mai magana daga labarin Bala’am ba. Masu hikima daga gabas waɗanda suka zo su yi sujada ga jariri Yesu annabce-annabcen Bala’am ne suka yi musu jagora. Musuluncin masifu uku na Ru’ya ta Yohanna sura ta tara yana wakiltar annabin ƙarya Muhammadu.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Idan ka fahimci cewa alamu suna da ma’ana fiye da ɗaya, to babu shakka kuma za ka fahimci cewa gaskiya da yawa suna da muhimmanci ƙwarai har ake wakilta su ta hanyar alamu iri-iri. Alamar da ta kafa wahayin alama ce ta Roma, sabili da haka a bayyane yake cewa Roma za ta kasance babban jigo a cikin annabcin Littafi Mai Tsarki gaba ɗaya. Ɗaya daga cikin sanannun kuma tabbatattun alamu na Roma shi ne sarkin arewa a cikin Daniel sura ta goma sha ɗaya. Sarkin arewa wanda ya zo ga ƙarshensa ba tare da mai taimakonsa ba shi ne ikon Paparoma, cocin Roma, Paparoman Roma, mutumin zunubi.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

A cikin gardamar Uriah Smith, an yi iƙirarin cewa sarkin arewa a aya ta talatin da shida Faransa ce, kuma sarkin arewa a aya ta arba’in Turkiyya ce. Duka Faransa da Turkiyya alamu ne na Amurka a mahallai dabam-dabam, amma kamar yadda yake ga Furotestoci, kuma kamar yadda yake a yau, a cikin gardamar Smith, ya ƙi gaskiyar cewa sarkin arewa alama ce ta Roma ta Zamani, sai ya yi iƙirarin cewa alamar Roma ta sami wakilci ta wurin alamar Amurka a cikin al’ummar Faransa, kuma kuma cewa alamar Roma alama ce ta Amurka kamar yadda aka wakilta a cikin al’ummar Turkiyya.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Yanzu mahallin ya ƙunshi layuka uku; tarihin Millerite, tarihin Uriah Smith, da nan da yanzu. A cikin kowace daga cikin waɗannan misalan akwai gardama game da alamar Roma, wadda ake amfani da ita ba daidai ba ta hanyar rashin fahimtar Roma a matsayin alamar Amurka.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Jerin muhawarar “ta kullum” a cikin littafin Daniyel yana goyon bayan wannan nanatawa ɗaya tak na yin gardama da gaskiyar da ta shafi alamar Roma, ko da yake akwai wasu muhimman ɗan-bambance a cikin wannan tarihin.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Dabarar tsarin annabci na Uriah Smith ta kai mabiyansa ga yin kuskuren amfani da annoba ta shida a sura ta goma sha shida na Ru’ya ta Yohanna. Babbar matsala a cikin yadda Smith ya yi amfani da sura ta goma sha shida, ban da ƙoƙarinsa na ɗaukar kome a zahiri, a cikin wani zamani da ya kamata a aiwatar da kome a ruhaniya, ita ce gazawarsa wajen ganin takamaiman tsarin haɗin kai na ɓangarori uku na macijin, dabbar, da annabin ƙarya. Ta wajen maye gurbin ainihin ma’anar alamomin da ma’anoni na fassara ta kansa, dabarar Smith ta hana yiwuwar gane yadda ake kafa wannan haɗin kai na ɓangarori uku, kuma yadda ake kafa shi ne “babban gwaji ga mutanen Allah wanda ta wurinsa za a ƙayyade cetonsu na har abada.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Yin amfani da alamomin Roma ba daidai ba ƙoƙari ne na Shaiɗan na hana mutanen Allah na kwanaki na ƙarshe su gane ba Roma ta zamani kaɗai ba, amma kuma yadda aka kafa Roma ta zamani. Wajabcin gane siffofin annabci da suke da alaƙa da haɗuwar Majalisar Ɗinkin Duniya, ikon Paparoma, da Amurka tare yana ɗauke da sakamakon har abada.

In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

A cikin littafin Daniyel akwai gwaji na musamman da yake jaddada muhimmancin gane dangantakar waɗannan iko uku, kuma akwai wani gwaji na musamman kuma da yake jaddada waɗannan ainihin batutuwa a cikin littafin Ru’ya ta Yohanna. William Miller ya fahimci cewa “na kullum” a cikin littafin Daniyel Roma ta arna ce, yayin da yake nazarin 2 Tasalonikawa. Miller ya fahimta daga bayanin dangantakar annabci tsakanin Roma ta arna da Roma ta paparoma a cikin 2 Tasalonikawa cewa kalmar, “na kullum,” alama ce ta Roma ta arna, sabili da haka ƙazantar da ke kawo kufai za ta zama Roma ta paparoma.

The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Abin da muke jaddadawa, duk da haka, shi ne cewa a cikin Tassalunikawa ta Biyu an sanya dangantakar da ke tsakanin Roma ta arna da Roma ta paparoma cikin wani yanayi da ke koyar da cewa, idan kuma muddin ba ku fahimci dangantakar waɗannan iko biyu ba, to za ku karɓi ruɗi mai ƙarfi, kuma ku ɓace har abada.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Wannan ita ce irin wannan gargadi na annoba ta shida inda ba macijin kaɗai ba, wanda shi ne Roma ta arna a cikin 2 Tassalunikawa, da dabbar nan, wadda ita ce “mutumin zunubi” a cikin wancan nassi, amma kuma a cikin babi na goma sha shida akwai annabin ƙarya. Nassin yana jaddada muhimmancin gane dangantakar da ke tsakanin ikon-ikon da suka haɗa ƙawancen ninki uku na Roma ta zamani, wadda ita ma Babila ta zamani ce.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

Rikicin da ya shafi “na kullum” yana nuni ne ga wannan rikici na kwanakin ƙarshe ɗin nan guda, amma yana faɗaɗa gane asalin rikicin ta wurin ƙara muhimmancin fahimtar dangantakar da ke tsakanin ikokin nan uku da suka ƙunshi Roma ta Zamani. Ƙin ganin wannan gaskiya kuwa, tamkar tabbatarwa ne cewa ruɗi mai ƙarfi ne zai zama sakamakonka.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

A cikin muhawarar da ake yi a yanzu, waɗanda suke bayyana Amurka a matsayin ‘yan fashi suna bayyana kamar ba sa iya ma yarda su fahimci dalilin da ya sa yake da muhimmanci cewa ana maimaita wakiltar Amurka a matsayin wadda take ƙarƙashin ikon papacy maimakon ita ce wannan ikon papacy ɗin da kansa. Sauƙaƙƙen hankali na kowa ya gane cewa ikon da yake sarrafa dangantakar a siyasa, tarihi, aure, da annabcin Littafi Mai Tsarki shi ne ake ɗauka a matsayin kai, kuma kai ne abin da yake ɗaukaka kansa domin ya kafa wahayin, sa’an nan kuma ya fāɗi.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Tunanin da yake bayyana Amurka a matsayin ’yan fashi, ba ya iya aiki da tarihin da aka wakilta, kuma daga bisani aka cika shi, daga 321 zuwa 538. Alamar Amurka dole ce ta kau kafin a bayyana “mutumin zunubi.” “Mutumin zunubi” za a sake bayyana shi a kwanaki na ƙarshe, kuma kafin hakan ya faru, dole ne Amurka ta fara kau.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Dokar Lahadi a Amurka ba ta bayyana Amurka a matsayin Roma ta Zamani ba; a maimakon haka, tana nuna cewa halakar ƙasa ta iso, kuma an riga an ware Amurka gaba ɗaya daga adalci. Roma ta Zamani da ake bayyanawa sa’ad da Amurka ta kauce a lokacin dokar Lahadi ita ce ikon papanci, wanda a lokacin nan take ya ci nasara a kan abokiyar ƙawancensa, annabcin ƙarya.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Na kullum” a cikin littafin Daniyel da dangantakarsa da saƙon William Miller, da kuma muhimmancin cewa fahimtar Miller ta samo asali ne daga Babi na biyu na Tasalonikawa ta Biyu, da gargaɗin kiyaye tufafinku a annoba ta shida, duk suna bayyana muhimman abubuwa daga waɗannan muhawarori da suke magana a kan batutuwan da suke gabanmu yanzu.

The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Gargadin da ke cikin Babi na biyu na 2 Tassalunikawa game da kwanaki na ƙarshe yana magana ne a kan wani rukuni da ke gane Amurka a matsayin alama, amma ya ƙi a shiryar da shi da hasken da ke magana game da dangantakar Amurka da Roma ta papacy. Ta yin haka za su ga dangantakar ba Roma ta papacy da Amurka kaɗai ba, har ma da Majalisar Ɗinkin Duniya, ikon maciji na Ru’ya ta Yohanna sura ta goma sha shida.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.

Kamar yadda yake ga Uriah Smith, A.G. Daniells da W.W. Prescott, waɗanda Sister White ta bayyana cewa ba sa iya yin tunani daga sanadi zuwa sakamako, haka ma yake ga waɗanda suka ƙi a shiryar da su ta wurin jagorancin maganar annabcin Allah cikin fayyace dangantakar waɗannan iko uku a kwanaki na ƙarshe.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.

Kamar ta farkon, ta yanzu, da kuma ta muhawarorin Uriah Smith, muhawarar dangantakar ikon nan uku kamar yadda aka wakilta a cikin 2 Tassalunikawa da kuma annoba ta shida tana bayyana wata fassara ta kashin kai wadda take nuni ga Amurka, amma tana ƙin ganin wasu halaye na annabci na Amurka waɗanda za su tona kuskuren fahimtarsu, kuma mai yiwuwa su kai su ga haske.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

Bayan 11 ga Satumba, 2001, muhawara game da ƙwari huɗu na Joel ta taso. Gaskiyar al’amarin kuwa ita ce, ƙwarin suna wakiltar ci gaba a cikin koma-baya na ruhaniya na cocin Laodicean Seventh-day Adventist ta hanyar shigar da tauhidin Katolika da na Furotesta masu ridda. Har wa yau, ainihin amfani da ƙwari huɗun shi ne Roma, amma fassara ta kai-da-kai ta yi iƙirarin cewa Musulunci ne, wanda alama ce ta annabin ƙarya, sabili da haka kuma alama ce ta Amurka. Bisa layi a kan layi, muhawarorin daga tarihin Adventi waɗanda muka ɗan tabo yanzu, duk suna magana ne game da wannan gaskiya guda ɗaya.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Bangaren da ba daidai ba, bisa ga shaidu huɗu, yana bayyana ’yan fashi a matsayin Tarayyar Amurka, kuma bisa ga shaidu biyu fahimtar bangaren da ba daidai ba game da Tarayyar Amurka a matsayin alama kuskure ce. ’Yan takarar Allah na kwanaki na ƙarshe domin su kasance cikin ɗari da dubu arba’in da huɗu yanzu suna cikin gwajin annabci. Ba gwaji ba ne da ake cika shi ta wurin jefa ƙuri’arka kawai ga wannan bangare ko wancan bangare. Gwaji ne da za a iya bi ta cikinsa daidai bisa gaskiya ne kawai idan an yi amfani da ƙa’idodin annabci daidai. Domin Zakin kabilar Yahuza ya tashe mutanensa na kwanaki na ƙarshe zuwa ga gaskiyar cewa ba sa nazari da zurfi yadda ya kamata, Ya yarda a shigar da karkatattun koyarwa.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Kasancewar bidi’a ta taso a cikin wannan motsi yana nuna cewa ƙwarewarmu ta kai da kai game da ƙa’idojin fassarar annabci ta fi rauni fiye da yadda ya kamata. Roma ce ke kafa hangen nesa, kuma hangen nesa na kwanaki na ƙarshe shi ne tashi da faɗuwar ƙarshe ta sarkin arewa. Wannan “sarki” shi ne kuma “mutumin zunubi”, kuma “mutumin zunubi” shi ne “asirin mugunta,” da kuma wannan “mugun.” Shi ne magabcin Almasihu, an wakilta shi a matsayin “’yan fashin mutanenka,” kuma shi ne “kai” na Roma ta Zamani.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Waɗanda suka ruɗe cikin fahimtarsu game da kalmar, waɗanda suka kasa ganin ma’anar magabcin Almasihu, lalle za su sa kansu a gefen magabcin Almasihu. Babu sauran lokaci yanzu gare mu mu cakudu da duniya. Daniyel yana tsaye a cikin rabonsa da kuma a matsayinsa. Dole ne a fahimci annabce-annabcen Daniyel da na Yohanna. Suna bayyana juna. Suna ba duniya gaskiya waɗanda ya kamata kowa ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” Kress Collection, 105.

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