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# The Eighth is of the Seven - Number Two

Na Takwas Yana Daga Cikin Bakwai - Lamba ta Biyu

Kingdoms of Bible Prophecy

Masarautun Annabcin Littafi Mai Tsarki

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

A cikin talifi na baya mun nuna cewa Milleriyawa ba su iya ganin Roma a matsayin wani abu fiye da Roma arna da kuma Roma ta papanci ba, ko da yake sun yi bayani a kan bambance-bambancen da ke tsakanin waɗannan iko biyu. A wajen Milleriyawa, bambance-bambancen da ke tsakanin Roma arna da Roma ta papanci ba su kai su ga gane cewa Roma ta papanci ita ce mulki na biyar wanda ya biyo bayan mulki na huɗu na Roma arna ba. Bayan babban baƙin ciki na shekara ta 1844, Sister White ta bayyana iko uku na Ru’ya ta Yohanna sura ta goma sha biyu da ta goma sha uku a matsayin macijin da ke cikin sura ta goma sha biyu, sa’an nan kuma papanci a matsayin dabbar da ta fito daga teku a sura ta goma sha uku, wadda Amurka ta bi a bayanta a matsayin dabbar da ta fito daga ƙasa. Bayan an aza harsashin, Ubangiji ya buɗe haske a kan haɗin kai na ninki uku na macijin, da dabbar, da annabin ƙarya, wanda a cikin sura ta goma sha shida ta Ru’ya ta Yohanna yake kai duniya zuwa Armageddon.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> Jerin annabcin da ake samun waɗannan alamomi a cikinsa ya fara da Ru’ya ta Yohanna 12, tare da macijin da ya nemi ya hallaka Almasihu a lokacin haihuwarsa. An ce macijin Shaiɗan ne (Ru’ya ta Yohanna 12:9); shi ne kuwa ya zuga Hirudus ya kashe Mai-ceto. Amma babban wakilin Shaiɗan a yaƙi da Almasihu da mutanensa a ƙarnuka na farko na zamanin Kiristanci shi ne Daular Roma, wadda arna ita ce addinin da ya rinjaya a cikinta. Saboda haka, yayin da macijin, a ma’ana ta farko, yake wakiltar Shaiɗan, a ma’ana ta biyu kuma alama ce ta Roma ta arna.

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “A cikin sura ta 13 (aya ta 1–10) an bayyana wata dabba kuma, ‘mai kama da damisa,’ wadda macijin ya ba ‘ikonsa, da kursiyinsa, da babban iko.’ Wannan alama, kamar yadda yawancin Furotesta suka gaskata, tana wakiltar tsarin Paparoma, wanda ya gaji iko, da kursiyi, da hurumin da daular Roma ta dā ta taɓa riƙewa. Game da dabbar mai kama da damisa an ce: ‘An ba shi baki mai faɗin manyan abubuwa da saɓo.... Sai ya buɗe bakinsa cikin saɓo ga Allah, domin ya yi wa sunansa saɓo, da alfarwarsa, da waɗanda suke zaune a cikin sama. Kuma aka ba shi damar yaƙi da tsarkaka, ya ci su da yaƙi: aka kuma ba shi iko a kan dukan kabilu, da harsuna, da al’ummai.’ Wannan annabcin, wanda kusan daidai yake da bayanin ƙahon nan ƙanƙani na Daniyel 7, babu shakka yana nuni ga tsarin Paparoma.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘An ba shi iko ya ci gaba har wata arba’in da biyu.’ Kuma, in ji annabin, ‘Na ga ɗaya daga cikin kawunansa kamar an ji masa rauni har mutuwa.’ Kuma kuma: ‘Wanda yake kai mutane bauta zai tafi bauta: wanda yake kashewa da takobi dole ne a kashe shi da takobi.’ Watan arba’in da biyu ɗin nan su ne daidai da ‘wani zamani, da zamani, da rabin zamani,’ shekara uku da rabi, ko kwanaki 1260, na Daniyel 7—lokacin da ikon papacy zai zalunci mutanen Allah. Wannan lokaci, kamar yadda aka bayyana a surorin da suka gabata, ya fara da fifikon papacy, A.D. 538, kuma ya ƙare a 1798. A wancan lokaci an kama shugaban cocin Roma a matsayin fursuna ta hannun rundunar Faransa, ikon papacy kuwa ya sami mummunan rauninsa na mutuwa, kuma annabcin ya cika, ‘Wanda yake kai mutane bauta zai tafi bauta.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “A wannan lokaci an gabatar da wata alama dabam. Annabin ya ce: ‘Na ga wata dabba kuma tana fitowa daga ƙasa; tana kuwa da ƙahoni biyu kamar na ɗan rago.’ Aya ta 11. Duka bayyanar wannan dabbar da kuma yadda ta taso suna nuna cewa al’ummar da take wakilta ba ta kama da waɗanda aka gabatar ƙarƙashin alamomin da suka gabata ba. Manyan masarautun da suka yi mulkin duniya an nuna wa annabi Daniyel su a matsayin dabbobin farauta, suna tasowa sa’ad da ‘iskoki huɗu na sama suka yi ta fafatawa a kan babban teku.’ Daniyel 7:2. A cikin Ru’ya ta Yohanna 17 mala’ika ya bayyana cewa ruwaye suna wakiltar ‘al’ummai, da taron jama’a, da ƙasashe, da harsuna.’ Ru’ya ta Yohanna 17:15. Iskoki alama ce ta rikici. Iskoki huɗu na sama suna fafatawa a kan babban teku suna wakiltar munanan abubuwan cin nasara da juyin juya hali waɗanda ta wurinsu masarautu suka kai ga iko.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Amma an ga dabbar mai ƙahonin kamar na ɗan rago tana ‘fitowa daga ƙasa.’ Maimakon ta hambarar da wasu ikoki domin ta kafa kanta, al’ummar da ake wakilta a nan dole ne ta taso ne a cikin yanki da ba a taɓa mamaye shi ba a dā, ta kuma bunƙasa a hankali da salama. Saboda haka, ba za ta iya tasowa a tsakiyar cunkoson al’ummai masu gwagwarmaya na Tsohon Duniya ba—wancan teku mai tashin hankali na ‘al’ummai, da taron jama’a, da ƙasashe, da harsuna.’ Dole ne a neme ta a Nahiyar Yamma.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Wace al’umma ce ta Sabuwar Duniya wadda a shekara ta 1798 take tasowa zuwa iko, tana ba da alƙawarin ƙarfi da girma, kuma tana jan hankalin duniya? Aiwatar da wannan alama ba ya barin wata tambaya. Al’umma guda ɗaya, kuma guda ɗaya kaɗai, ce take cika ƙayyadaddun bayanan wannan annabcin; ba shakka yana nuni ga Ƙasashen Haɗaɗɗun Amurka. Sau da dama, tunani, kusan ainihin kalmomin marubucin mai tsarki, masu jawabi da masana tarihi sun yi amfani da su ba tare da sani ba wajen bayyana tasowa da bunƙasar wannan al’umma. An ga dabbar tana ‘fitowa daga ƙasa;’ kuma, bisa ga masu fassara, kalmar da aka fassara a nan da ‘fitowa’ a zahiri tana nufin ‘girma ko tsiro kamar tsiro.’ Kuma, kamar yadda muka gani, dole ne al’ummar ta taso a yankin da ba a taɓa mamaye shi ba. Wani fitaccen marubuci, yana bayyana tasowar Ƙasashen Haɗaɗɗun Amurka, ya yi magana game da ‘asirin fitowarta daga sarari marar komai,’ kuma ya ce: ‘Kamar iri shiru muka yi girma har muka zama daula.’—G. A. Townsend, The New World Compared With the Old, shafi na 462. Wata mujallar Turai a shekara ta 1850 ta yi magana game da Ƙasashen Haɗaɗɗun Amurka a matsayin daula mai ban mamaki, wadda take ‘ɓullo wa,’ kuma ‘a tsakiyar shirun duniya kullum tana ƙara wa ikonta da ɗaukakarta.’—The Dublin Nation. Edward Everett, a cikin wani jawabi game da mahajjatan da suka kafa wannan al’umma, ya ce: ‘Shin sun nemi wani wuri keɓe, marar cutarwa saboda rashin fitowarsa fili, kuma amintacce saboda nisan da yake da shi, inda ƙaramin cocin Leyden zai more ’yancin lamiri? Dubi manyan yankuna waɗanda, ta wurin nasara ta salama, … suka ɗauki tutocin gicciye a kansu!’—Jawabin da aka gabatar a Plymouth, Massachusetts, 22 ga Disamba, 1824, shafi na 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Kuma yana da ƙahoni biyu kamar ɗan rago.’ Ƙahonin masu kama da na ɗan rago suna nuna ƙuruciya, rashin laifi, da taushin hali, suna kuma daidai wakiltar halin Amurka sa’ad da aka gabatar da ita ga annabin a matsayin mai ‘tasowa’ a shekara ta 1798. Daga cikin ’yan gudun hijirar Kirista waɗanda suka fara tserewa zuwa Amurka suna neman mafaka daga zaluncin sarauta da rashin haƙurin firistoci, akwai da yawa da suka ƙudura su kafa gwamnati a bisa faffadan tushen ’yancin jama’a da na addini. Ra’ayoyinsu suka sami gurbi a cikin Sanarwar ’Yancin Kai, wadda ta bayyana wannan babbar gaskiya cewa ‘an halicci dukan mutane daidai’ kuma an ba su haƙƙin da ba za a iya ƙwacewa ba na ‘rayuwa, ’yanci, da neman farin ciki.’ Kuma Kundin Tsarin Mulki ya tabbatar wa mutane haƙƙin mulkin kansu, ta wurin tanadar cewa wakilai da aka zaɓa ta ƙuri’ar jama’a su kafa dokoki kuma su gudanar da su. An kuma ba da ’yancin bangaskiyar addini, kowane mutum yana da izinin bauta wa Allah bisa ga umarnin lamirinsa. Tsarin jamhuriya da Furotestantanci suka zama muhimman ƙa’idojin al’ummar ƙasar. Waɗannan ƙa’idoji su ne sirrin ƙarfinta da wadata. Masu shan zalunci da waɗanda aka tattake a ko’ina cikin ƙasashen Kiristendom sun mai da hankalinsu zuwa wannan ƙasa da sha’awa da bege. Miliyoyi sun nemi gabar tekunta, kuma Amurka ta tashi zuwa matsayi a cikin ƙasashe mafiya ƙarfi na duniya.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Amma dabbar mai ƙahoni kamar na rago ‘ta yi magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar farko a gabansa, tana sa duniya da mazauna cikinta su yi wa dabbar farko sujada, wadda aka warkar da mugun rauninta; … tana faɗa wa mazauna duniya su ƙera wa dabbar siffa, wadda ta sami rauni ta wajen takobi, amma ta rayu.’ Ru’ya ta Yohanna 13:11–14.” The Great Controversy, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Sashen ya nuna cewa surori na goma sha biyu da goma sha uku suna bayyana macijin, dabbar, da annabin ƙarya, wato waɗannan iko uku a cikin Ru’ya ta Yohanna goma sha shida waɗanda suke kai duniya zuwa Armageddon. Waɗannan iko uku kowannensu yana da surori na musamman nasa da suke rufe tarihin annabci iri ɗaya. Ayoyi shida na ƙarshe na Daniyel goma sha ɗaya sun fara da kalmomin nan, “Kuma a lokacin ƙarshen,” wanda shi ne 1798. Sa’an nan waɗannan ayoyi shida suna bayyana motsi na ƙarshe na tsarin Paparoma har sai a aya ta ɗaya ta Daniyel goma sha biyu Mika’ilu ya tashi, jarrabawar ɗan adam ta ƙare, kuma hakan ya shigar da annoba bakwai na ƙarshe. A aya ta arba’in da huɗu na sura ta goma sha ɗaya, saƙon wannan sa’a wanda yake fusata tsarin Paparoma kuma yake fara zubar da jini mai yawa da ke faruwa daf da rufe jarrabawar ɗan adam, an wakilta shi a matsayin “labarai daga gabas da daga arewa.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Saƙon gabas da arewa yana wakiltar saƙon gargaɗi na ƙarshe, gama ana shelanta shi ne nan da nan kafin Mika’ilu ya tashi tsaye. Shi ne saƙon mala’ika na uku da ake shelantawa a lokacin zubowar Ruhu Mai Tsarki. Daniyel ya wakilci saƙon a matsayin abu mai fuska biyu. Saƙon “arewa” da yake ɓata wa papanci rai shi ne saƙon da yake bayyana “sarkin arewa” a matsayin ikon papanci, kuma saƙon “gabas” kuwa shi ne saƙon ’ya’yan gabas, wato Musulunci. Tabbas, yana kuma da wasu muhimman ma’anoni, amma gabas alama ce ta Musulunci kuma magabcin Almasihu kwaikwayon ƙarya ne na Sarkin Arewa na gaskiya. Saƙon mala’ika na uku, wanda yake yin gargaɗi game da karɓar alamar sarkin arewa (alamar dabbar), yana kuma yin gargaɗi cewa Musulunci zai kai hari a daidai lokacin da kofin mugunta ya cika ga Amurka, kuma Amurka tana cika kofinta na mugunta ne a dokar Lahadi.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Wahayi sura ta goma sha uku, tun daga aya ta goma sha ɗaya zuwa gaba, yana bayyana wannan tarihi na annabci ɗaya tilo, kuma shi ma yana farawa ne a lokacin ƙarshe a shekara ta 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Wace al’umma ta Sabuwar Duniya ce a shekara ta 1798 take tasowa zuwa ga iko, tana ba da alƙawarin ƙarfi da girma, kuma tana jawo hankalin duniya? Aiwatar da alamar nan ba ya barin wani tambaya. Al’umma guda ɗaya, kuma ita kaɗai, ce ta cika ƙayyadaddun bayanan wannan annabci; ba tare da kuskure ba yana nuni ga Ƙasar Tarayyar Amirka.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

An rufe tarihin annabci ɗaya a cikin Ru’ya ta Yohanna sura goma sha uku aya ta goma sha ɗaya zuwa ta goma sha takwas, kamar yadda aka rufe shi a cikin Daniyel sura goma sha ɗaya aya ta arba’in zuwa ta arba’in da biyar. Kamar yadda yake da ayoyin da ke cikin Daniyel, labarin game da rawar da Amurka take takawa yana ƙarewa da rufe ƙofar jinƙai sa’ad da Amurka ta tilasta wa duniya ta karɓi alamar dabbar. Sa’an nan kuma, kamar yadda yake a Daniyel sura goma sha ɗaya, ana gabatar da saƙon wannan sa’a a cikin sura ta goma sha huɗu. Tsari iri ɗaya ne sarai a cikin waɗannan wurare biyu, ban da cewa ayoyin Daniyel suna bayyana ayyukan papanci, alhali kuwa Ru’ya ta Yohanna sura goma sha uku tana fayyace rawar da Amurka take takawa. Da waɗannan layuka biyu, mun ga cewa Ru’ya ta Yohanna sura goma sha bakwai tana rufe tarihin nan ɗaya, amma tana jaddada rawar macijin, wanda aka wakilta a matsayin sarakuna goma, waɗanda su ne Majalisar Ɗinkin Duniya. Surori uku da aka yi la’akari da su, layi bisa layi, suna bayyana rawar macijin, da dabbar, da annabin ƙarya, waɗanda a cikin sura ta goma sha shida suke kai duniya zuwa Armageddon; saboda haka yana da muhimmanci cewa Yohanna ya sanar da mu cewa, lokacin da sura ta goma sha bakwai ta fara, ɗaya daga cikin mala’ikun da suka zuba annobai bakwai na ƙarshe ne ya zo ya faɗa wa Yohanna game da hukuncin karuwar Roma.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Sai ɗaya daga cikin mala’iku bakwai waɗanda suke da kwanoni bakwai ya zo ya yi magana da ni, yana cewa mini, Zo nan; zan nuna maka hukuncin babbar karuwa wadda take zaune a kan ruwaye masu yawa; wadda sarakunan duniya suka yi fasikanci da ita, kuma mazaunan duniya sun bugu da ruwan inabin fasikancinta. Ru’ya ta Yohanna 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

A wurin Milleriyawa magana ta shafi Roma ta arna da kuma Roma ta papanci, amma a ƙarshen zamani magana ta shafi haɗin kai na ninki uku. Kamar yadda, a cikin ganewarta game da waɗannan iko uku a surori na goma sha biyu da na goma sha uku, ta fito sarai ta bayyana matar da ke cikin sura ta goma sha bakwai a matsayin papanci.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “An kwatanta matar [Babila] ta Ru’ya ta Yohanna 17 da cewa ‘ta sa tufafin shunayya da jajaye, an kuma ƙawata ta da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da kofin zinariya a hannunta cike da abubuwan ƙyama da ƙazanta: … kuma a goshinta akwai suna a rubuce, “Asiri, Babila Babba, uwar karuwai.”’ Annabin ya ce: ‘Na ga matar tana buguwa da jinin tsarkaka, da kuma jinin shahidan Yesu.’ An kuma ƙara bayyana cewa Babila ita ce ‘wancan babban birni, mai mulkin sarakunan duniya.’ Ru’ya ta Yohanna 17:4–6, 18. Ikon da ya yi ta riƙe mulkin kama-karya a kan sarakunan Kiristendam na ƙarnuka masu yawa shi ne Roma.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

To, yaushe ne tarihin annabci da aka wakilta a babi na goma sha bakwai ya fara?

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Sai ya ɗauke ni cikin ruhu zuwa jejin hamada; sai na ga wata mace zaune a kan dabba mai launin ja ƙurmus, cike da sunayen saɓo ga Allah, tana da kawuna bakwai da ƙahoni goma. Matar kuwa tana sanye da shunayya da jan launi, kuma an ƙawata ta da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe a hannunta ƙoƙo na zinariya cike da abubuwan banƙyama da ƙazantar fasikancinta. Kuma a goshinta an rubuta suna cewa, ASIRI, BABILAN BABBA, UWAR KARUWAI DA ABUBUWAN BANƘYAMA NA DUNIYA. Sai na ga matar ta bugu da jinin tsarkaka, da jinin shahidan Yesu; da na gan ta, sai na yi mamaki ƙwarai da gaske. Ru’ya ta Yohanna 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Domin Yahaya ya ga matar, an ɗauke shi ta annabci zuwa hamada, wadda Yahaya da kansa ya riga ya bayyana a sura ta goma sha biyu dangane da shaidu biyu a matsayin shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papacy.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Sai matar ta gudu zuwa cikin jeji, inda take da wani wuri da Allah ya riga ya shirya mata, domin a ciyar da ita a can har kwana dubu ɗaya da ɗari biyu da sittin.... Aka kuma bai wa matar fikafikai biyu na babban gaggafa, domin ta tashi zuwa cikin jeji, zuwa wurinta, inda ake ciyar da ita har lokaci ɗaya, da lokuta, da rabin lokaci, daga fuskar macijin. Ru’ya ta Yohanna 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

An ɗauki Yohanna ta hanyar annabci zuwa lokacin jejin, amma aya ta uku da waɗanda suka biyo baya sun fayyace ainihin inda a cikin shekaru dubu ɗaya da ɗari biyu da sittin aka kai Yohanna, gama matar ta riga ta bugu da jinin tsanantawa, kuma tuni ta riga ta zama “uwar karuwai.” An kai Yohanna zuwa ƙarshen lokacin jejin, gama matar ta riga ta sha daga jinin tsanantawa, kuma ikklisiyoyin Furotesta sun riga sun koma cikin garkenta suna kuma zama ’ya’yanta, domin an bayyana ta a wancan zamani a matsayin “uwar karuwai.” Tuni tana da ’ya’ya mata. Shaidar Yohanna a sura ta goma sha bakwai ta fara ne a shekara ta 1798, kamar yadda wannan tarihin annabci ɗaya ya fara, wanda ya wakilci dabbar nan a Daniyel goma sha ɗaya da annabin ƙarya a Ru’ya ta Yohanna goma sha uku.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Kamar yadda yake da sauran layuka biyu, sa’ad da babi na goma sha bakwai ya ƙare, sai babi na goma sha takwas ya bayyana saƙon wannan sa’a. Layukan annabci guda uku ne, ɗaya domin kowace haɗin kai mai ninki uku. Dukkansu an misalta su a kan tsari ɗaya na tarihi, wanda ya fara a 1798 yana kuma ci gaba har zuwa rufe lokacin alheri, kuma dukkansu uku suna jaddada saƙon gargaɗi na ƙarshe.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Allunan Habakkuk suna magana game da batun Ru’ya ta Yohanna sura ta goma sha bakwai da cikakken bayani fiye da haka, saboda haka yanzu zan koma kai tsaye ga asirin da aka wakilta a cikin surar da ta gabatar da masarautu takwas na annabcin Littafi Mai Tsarki.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Ga kuma hankalin da yake da hikima. Kawuna bakwai ɗin nan duwatsu bakwai ne, waɗanda matar take zaune a kansu. Ga kuma sarakuna bakwai: biyar sun faɗi, ɗaya yana nan, ɗayan kuma bai riga ya zo ba; kuma sa’ad da ya zo, dole ne ya daɗe kaɗan. Dabbar kuwa wadda ta kasance, kuma ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin, kuma tana tafiya zuwa hallaka. Ru’ya ta Yohanna 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Daniyel ya gaya wa Nebukadnezzar, “Kai ne wannan kan zinariya.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Kuma a duk inda ’ya’yan mutane suke zaune, ya ba da namun dajin jeji da tsuntsayen sama a hannunka, ya kuma mai da kai mai mulki a kansu duka. Kai ne wannan kan na zinariya. Daniyel 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Daniyel kuma ya gaya wa Nebukadnezzar cewa, “Kai, ya sarki, sarki ne na sarakuna.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Kai, ya sarki, kai ne sarkin sarakuna; gama Allah na sama ya ba ka mulki, iko, ƙarfi, da ɗaukaka. Daniyel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadnezzar shi ne “kai,” kuma shi sarki ne, kuma shi sarkin sarakuna ne domin ya wakilci na farko cikin mulkokin da aka wakilta a cikin wannan siffa. Nebukadnezzar shi ne sarkin da zinariya ta wakilta, kuma sauran mulkoki da sarakuna za su sami wakilci ta wurin sauran ƙarafa da ke cikin siffar, amma Nebukadnezzar ne na farko, sabili da haka shi ne sarkin sarakunan. Wani mataki kuma wanda ba za mu yi magana a kansa a yanzu ba shi ne, mulkin Babila yana wakiltar mulkin da yake neman ya kwaikwayi Almasihu ta hanyar yaudara, shi kuwa ne ainihin Sarkin sarakuna.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

A farkon shaidar Ishaya game da annabce-annabcen shekaru dubu biyu da ɗari biyar da ashirin (sau bakwai na Littafin Firistoci sura ta ashirin da shida), Ishaya ya bayyana sarakuna a matsayin kawuna.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Gama shugaban Siriya shi ne Damaskus, shugaban kuwa Damaskus shi ne Rezin; cikin shekara sittin da biyar kuma za a ragargaza Ifraimu, har ba za ta ƙara zama jama’a ba. Shugaban Ifraimu kuwa shi ne Samariya, shugaban kuwa Samariya shi ne ɗan Remaliya. In ba za ku ba da gaskiya ba, lalle ba za a tabbatar da ku ba. Ishaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Ishaya dai kawai yana shimfiɗa mafarin wa’adin shekaru dubu biyu da ɗari biyar da ashirin, guda biyu, a kan masarautar arewa ta Samariya da kuma masarautar kudu ta Yahuda; kuma a cikin yin haka ya haɗa da shaidu biyu cewa babban birnin al’umma shi ne kanta, kuma sarki shi ne kan babban birnin. “Kai” sarki ne kuma masarauta. A cikin Wahayi an ɗauki wannan layin annabci iri ɗaya kamar yadda yake a cikin Daniyel.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Saboda haka, sa’ad da aka kai Yohanna zuwa shekara ta 1798 kuma aka gabatar masa da asirin da ke nuna cewa akwai “kawuna” bakwai, yana gane cewa akwai masarautu bakwai. Sa’an nan kuma aka gaya masa cewa biyar daga cikin kawunan ko masarautun sun riga sun fāɗi. A shekara ta 1798, masarauta ta biyar ta annabcin Littafi Mai Tsarki ta fāɗi ne a daidai lokacin da ta sami mummunan rauni wanda daga baya za a warkar da shi.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

Yahaya, wanda yake tsaye a cikin tarihin lokacin ƙarshe a shekara ta 1798, an kuma gaya masa cewa ɗaya daga cikin kawunan “yana nan.” Mulki na shida na annabcin Littafi Mai Tsarki ya fara ne a shekara ta 1798, saboda haka sa’ad da aka kai Yahaya cikin annabci zuwa 1798, mulkin da yake nan a wancan lokacin shi ne Amurka, kuma an ƙara sanar da shi cewa mulki na bakwai yana nan gaba har yanzu idan aka kwatanta da 1798, gama bai riga ya zo ba. Mulki na bakwai wanda har yanzu yana nan gaba idan aka kwatanta da 1798, shi ne Majalisar Ɗinkin Duniya, wadda ake wakilta ta da sarakuna goma, kuma su ne batun Ru’ya ta Yohanna sura goma sha bakwai. Amma akwai kuma na takwas, wanda yake daga cikin bakwai ɗin. Roma kullum tana fitowa a matsayin ta takwas kuma tana daga cikin bakwai ɗin.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Akwai abubuwa da yawa da za a faɗa game da abin da ke cikin sura ta goma sha bakwai, amma mu dai kawai muna tantance masarautu takwas na annabcin Littafi Mai Tsarki da aka wakilta a cikin sura ta goma sha bakwai domin mu ga yadda fahimtar Millerite game da masarautu huɗu ta dace da masarautu takwas na Ru’ya ta Yohanna sura ta goma sha bakwai.

We will address this in the next article.

Za mu tattauna wannan a maƙala ta gaba.

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