And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 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 there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 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. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.
Sai kuma wata alama ta bayyana a sama; ga shi kuwa wani babban maciji ja, yana da kawuna bakwai da ƙahoni goma, kuma a kan kawunansa akwai rawuna bakwai. Wutsiyarsa kuwa ta ja sulusin taurarin sama, ta jefar da su ƙasa; sai macijin ya tsaya a gaban matar da take shirin haihuwa, domin ya cinye ɗanta da zarar an haife shi. Sai ta haifi ɗa namiji, wanda zai yi mulkin dukan al’ummai da sandar ƙarfe; aka kuwa ɗauke ɗanta zuwa wurin Allah, zuwa kursiyinsa. Matar kuma ta gudu zuwa jeji, inda take da wani wuri da Allah ya riga ya tanada mata, domin a ciyar da ita a can kwana dubu ɗaya da ɗari biyu da sittin. Sai aka yi yaƙi a sama: Mikayel da mala’ikunsa suka yi yaƙi da macijin; macijin ma ya yi yaƙi, shi da mala’ikunsa, amma ba su yi nasara ba; ba kuwa a ƙara samun wurinsu a sama ba. Sai aka jefar da babban macijin nan, tsohon macijin nan, wanda ake kira Iblis, da Shaidan, mai ruɗin dukan duniya: aka jefar da shi ƙasa, aka kuma jefar da mala’ikunsa tare da shi. Sai na ji wata babbar murya tana cewa a sama, Yanzu ceto ya zo, da iko, da mulkin Allahnmu, da ikon Almasihunsa: gama an jefar da mai ƙarar ’yan’uwanmu, wanda yake kai ƙara a kansu a gaban Allahnmu dare da rana. Su kuma suka ci nasara a kansa ta wurin jinin Ɗan Ragon, da ta wurin kalmar shaidarsu; ba kuwa su ƙaunaci rayukansu har ga mutuwa ba. Saboda haka ku yi farin ciki, ku sammai, da ku da kuke zaune a cikinsu. Kaiton mazaunan ƙasa da na teku! gama Iblis ya sauko zuwa wurinku, yana da tsananin fushi, domin ya san cewa lokacinsa kaɗan ne kawai yake da shi. Da macijin ya ga cewa an jefar da shi ƙasa, sai ya tsananta wa matar da ta haifi ɗan namijin nan. Sai aka ba matar fikafikai biyu na babban gaggafa, domin ta tashi zuwa jeji, zuwa wurinta, inda ake ciyar da ita har lokaci guda, da lokuta, da rabin lokaci, nesa da fuskar macijin. Sai macijin ya fitar da ruwa daga bakinsa kamar kogi bayan matar, domin ya sa a kwashe ta da ambaliyar. Amma ƙasa ta taimaki matar, ƙasa kuwa ta buɗe bakinta, ta haɗiye ambaliyar da macijin ya fitar daga bakinsa. Sai macijin ya husata da matar, ya tafi ya yi yaƙi da ragowar zuriyarta, waɗanda suke kiyaye umarnan Allah, kuma suna da shaidar Yesu Almasihu. Ru’ya ta Yohanna 12:1–17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Yaƙi na fari a cikin babban rikici tsakanin Almasihu da Shaidan ya fara ne a sama ta uku tare da tawayen Lucifer, kuma wannan yaƙi na fari yana misalta yaƙi na ƙarshe a sama ta fari. Akwai kuma ƙarin yaƙe-yaƙe, domin a ƙarshen ƙarni dubu, za a sake Shaidan na ɗan lokaci kaɗan, kuma ya kai hari a kan Urushalima, amma wannan yaƙi ba shi da wata yiwuwar nasara. Yaƙin da aka yi a sama ta uku tun da farko, wanda yake wakiltar yaƙin da za a yi a sama ta fari a ƙarshe, an gudanar da shi ne yayin da lokacin jarrabawa yake a buɗe.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
“Matar” nan mai ciki da ɗa tana wakiltar ikkilisiyar Allah cikin dukan tarihi, kuma a tarihin Almasihu tana gab da haifar da ɗa namiji Yesu. A cikin kwanaki na ƙarshe, tana haifar da tagwaye. Kafin dokar Lahadi ta zo kaɗan, tana haifar da dubu ɗari da arba’in da huɗu na Ru’ya ta Yohanna bakwai, kuma a lokacin dokar Lahadi tana fara naƙudar haifar da babban taro na Ru’ya ta Yohanna bakwai. Tagwayenta ba iri ɗaya ba ne, amma tagwaye ne, kuma ɗan fari Iliya ne, ɗa na ƙarami kuma Musa ne.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
A farkon Isra’ila ta ruhaniya, macijin Roma ta arna yana jira ya haɗiye ɗan namiji Yesu, kuma macijin Roma ta zamani yanzu yana jira ya haɗiye ɗan namiji na dubu ɗari da arba’in da huɗu. Kamar yadda Roma ta arna ta tsananta wa cocin Kirista ta farko, haka ma Roma ta zamani za ta maimaita tsanantawar a lokacin rikicin dokar Lahadi. A cikin cocin Kirista ta farko, matar ta gudu zuwa jeji na shekaru dubu ɗaya da ɗari biyu da sittin na zahiri, kuma tsanantawar rikicin dokar Lahadi an yi mata alama da watanni arba’in da biyu na Ru’ya ta Yohanna goma sha uku da aya ta biyar. A cikin jeji mutanen Allah suna da wurin da aka shirya musu inda ake ciyar da su kuma ana rainon su.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
A cikin Wahayi sura ta takwas, aya ta goma sha uku, an bayyana ƙahonni uku na ƙarshe a matsayin kaituna uku. Kaitunan da ke cikin Wahayi suna wakiltar hukuncin ƙahonin Musulunci a kan ikokin da suke zartar da dokokin Lahadi. A cikin yaƙin da aka kwatanta a sura ta goma sha biyu, an bayyana rawar Musulunci sa’ad da ya ce, “Kaiton mazaunan ƙasa da na teku! gama Iblis ya sauko gare ku, yana da fushi mai girma, domin ya san yana da ɗan gajeren lokaci kaɗai.” Tsanantawar da Jezebel take aiwatarwa ta wurin mijinta mai ridda, Ahabu, tana fuskantar dabbar “ƙasa” da dabbar “teku.”
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Motsin mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas, kamar yadda yake ga kowane motsin gyara, yana da manyan alamomin hanya huɗu da suke kaiwa zuwa shari’a kuma sun haɗa da ita. Game da motsin mala’ika na fari, waɗannan alamomin hanya huɗu su ne 11 ga Agusta, 1840, baƙin cikin farko a cikin bazarar 1843, isowar saƙon Kukan Tsakar Dare daga 12 zuwa 17 ga Agusta a 1844, da buɗewar shari’a a ranar 22 ga Oktoba, 1844. Kowace ɗaya daga cikin waɗannan alamomin hanya huɗu tana ɗauke da jigo guda ɗaya da ya mamaye su, wato “lokaci.” 11 ga Agusta, 1840, cikar annabcin lokaci ne na Ru’ya ta Yohanna sura ta tara, aya ta goma sha biyar. Baƙin cikin farko na 1843 ya wakilci hasashen lokaci da ya gaza. Saƙon Kukan Tsakar Dare shi ne gyaran hasashen lokaci da ya riga ya gaza, kuma 22 ga Oktoba, 1844, shi ne cikar lokacin da aka riga aka yi hasashe a cikin saƙon Kukan Tsakar Dare.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Motsin mala’ika na uku yana da waɗannan alamomin hanya guda huɗu ɗin nan, gama suna wanzuwa a cikin kowane layin gyara, kuma kamar yadda yake ga dukan waɗannan alamomin hanya guda huɗu na kowane layin gyara, kowace alamar hanya tana ɗauke da jigon annabci iri ɗaya. Musulunci na masifa ta uku shi ne jigon alamomin hanya guda huɗu a cikin motsin ɗari da dubu arba’in da huɗu. A ranar 11 ga Satumba, 2001, an saki Musulunci na masifa ta uku, sa’an nan aka hana shi. Hasashen da ya gaza na 18 ga Yuli, 2020, ya nuna wani hari na Musulunci a kan Nashville, Tennessee, kuma ya wakilci Musulunci na masifa ta uku. Saƙon da yake tayar da matattun ƙasusuwan busassu waɗanda suke a titi na Ru’ya ta Yohanna sura ta goma sha ɗaya, shi ne cikakkiyar cika ta ƙarshe ta saƙon Kukan Tsakar Dare, kuma yana wakiltar gyaran hasashen Nashville (ba tare da sashen lokaci ba). Za a cika shi a alamar hanya ta huɗu, wato dokar Lahadi, inda Musulunci na masifa ta uku zai bugi Amurka saboda aiwatar da dokar Lahadi mai zuwa nan ba da daɗewa ba.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Sa’ad da aka gane wannan gaskiya, tare da gaskiyar cewa babban motsin mala’ika na uku gargaɗi ne game da hukunci mai gabatowa, to, za a iya fahimtar hukuncin Musulunci da annoba ta uku ta wakilta a sauƙaƙe a matsayin “annoba” da ake kawowa bisa “ƙasa” da “teku.”
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Shari’ar masu rai ta fara ne a ranar 11 ga Satumba, 2001, kuma daga wannan lokaci har zuwa dokar Lahadi mai zuwa ba da daɗewa ba, gwajin kafuwar surar dabbar yana faruwa ne a cikin Ƙasar Amurka. Daga dokar Lahadi har sai Mika’ilu ya tashi, kuma lokacin alheri ga ’yan Adam ya rufe, sai a gwada sauran duniya ta wurin kafuwar surar dabbar. Ko dai Adventist na kwana bakwai a Ƙasar Amurka ake gwadawa, ko kuwa dukan duniya bayan dokar Lahadi ake gwadawa, an bayyana gwajin a matsayin gwajin da a cikinsa za a yanke makomarmu ta har abada. Haka kuma shi ne gwajin da dole mu ci nasara a cikinsa kafin lokacin alheri ya rufe a dokar Lahadi. Al’amarin annabci na gwajin surar dabbar da ya fara a Ƙasar Amurka sannan kuma ya sake faruwa a duniya, yana da muhimmanci matuƙa a fahimce shi daidai.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Sa’ad da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta wa lamiri da kuma sa mutane su girmama asabarin ƙarya, mutanen kowace ƙasa a faɗin duniya za a kai su ga bin misalinta.” Testimonies, juzu’i na 6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Sa’ad da aka fahimci alamomin, to, sashe na Ru’ya ta Yohanna goma sha uku, wanda yake magana game da waɗannan gwaje-gwaje biyu na jere, amma iri ɗaya, na siffar dabbar, za a iya gane shi cikin sauƙi. Wannan yana da muhimmanci saboda dalilai iri-iri. Ɗaya daga cikin dalilan shi ne, gurɓatattun hanyoyin sadarwar da Lucifer ya yi amfani da su a yaƙin farko a sama ta uku suna nuna yadda gurɓatattun hanyoyin sadarwar Shaiɗan za su sake bayyana a yaƙin ƙarshe a sama ta farko.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Yaƙin sama ta fari da yake farawa a lokacin dokar Lahadi, ana cika shi ne a lokacin jarabawar siffar dabbar ga dukan duniya. Tun daga 11 ga Satumba, 2001, lokacin jarabawar siffar dabbar a cikin Amurka yana ta gudana. Sa’ad da muka gane waɗannan lokutan jarabawa guda biyu a matsayin waɗanda suke bi da bi, suna farawa da Amurka sannan kuma duniya, sai mu iya shigar da gaskiyoyi da aka wakilta a cikin yaƙin Wahayi sura ta goma sha biyu cikin tarihin 2001, har zuwa dokar Lahadi. A matsayin misali, gurɓatattun hanyoyin sadarwar Lucifer da ake ayyana su a matsayin ruɗin hankali, za a yi amfani da su a aikace-aikacen zamani ta wurin ikon macijin a lokacin yaƙin sama ta fari, na Wahayi sura ta goma sha biyu. Ruɗin hankalin da macijin yake amfani da shi a cikin wannan tarihin yana da nufin kashe waɗanda Jezebel ta bayyana a matsayin ’yan bidi’a.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
A cikin tarihin shekara ta 2001, zuwa ga dokar Lahadi, an kashe shaidu biyu a kan titin Sodom da Masar. A cikar farko ta Ru’ya ta Yohanna sura ta goma sha ɗaya, al’ummar da Sodom da Masar suka wakilta ita ce Faransa. Faransa al’umma ce ta annabci wadda ta ƙunshi iko biyu, kamar yadda Daular Mediya da Farisa ta kasance, kamar yadda Isra’ila ta dā ta kasance cikin mulkokinta rarrabuwa, kuma kamar yadda kabilu biyun Yahuda da Yahuza da Biliyaminu suka wakilta. Dukan al’ummai masu ƙaho biyu, a ma’ana ta alama, suna wakiltar al’umma mai ƙaho biyu ta Amurka.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Birnin Sodom, da al’ummar Masar, suna wakiltar ƙaho biyu na Republicanism (Masar) da Protestantism (Sodom). An kashe ƙaho biyu a shekara ta 2020, ƙahon Republicanism da ƙahon Protestantism. Sa’an nan kuma aka yi amfani da sihirce-sihircen kwakwalwa da ikon dodannin ‘yan duniya suke amfani da su, ta wajen kafar yanar gizon duniya, daidai irin yadda za a yi amfani da shi a yaƙin sama ta fari mai zuwa. Ta wurin sarrafa saƙon da yanar gizon duniya ya samar, zaɓen shekara ta 2020 an karkatar da shi bisa ilimin kimiyya domin ya fitar da sakamakon da ya dace da falsafar ‘yan duniya. Wannan misali ne kawai na wajabcin fahimtar cewa an fara cika jarabawar siffar dabbar ne a Amurka, sa’an nan kuma a duniya.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Ubangiji ya nuna mini a sarari cewa za a kafa siffar dabbar kafin lokacin gwaji ya ƙare; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke hukuncin makomarsu ta har abada. Matsayinka cike yake da ruɗani na rashin daidaito iri-iri, har kaɗan ne kawai za a ruɗe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a sarari; [Ru’ya ta Yohanna 13:11–17, an kawo aya].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Wannan ita ce gwajin da mutanen Allah dole ne su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar Asabar ta ƙarya, za su tsaya a ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka yi watsi da gaskiyar da ta fito daga sama suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Lokacin gwaji zai rufe ga Adventists na Rana ta Bakwai a lokacin aiwatar da dokar Lahadi. Waɗannan ƙasashe da za su bi misalin Amurka, su ma za su rufe lokacin gwajinsu kamar yadda Amurka ta yi.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Al’ummai na ƙasashen waje za su bi misalin Tarayyar Amirka. Ko da yake ita ce ke jagorantar farawa, duk da haka irin wannan rikici zai aukawa mutanenmu a dukkan sassan duniya.” Testimonies, juzu’i na 6, 395.
The final movements are rapid ones.
Motsi na ƙarshe motsi ne masu sauri.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Hukumomin mugunta suna haɗa ƙarfinsu suna kuma ƙarfafa matsayinsu. Suna ƙarfafawa domin babban rikici na ƙarshe. Ba da daɗewa ba manyan canje-canje za su faru a duniyarmu, kuma motsin ƙarshe za su kasance masu sauri.” Testimonies, juzu’i na 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Domin fahimtar gwajin siffar dabbar, ana bukatar wani mataki na amfani da annabci ta fuskar fasaha. Da farko dai, alamar dabbar da siffar dabbar alamomi ne guda biyu dabam.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Siffar ga dabbar’ tana wakiltar irin wannan Protestantism mai ridda wanda za a raya sa’ad da cocinan Furotesta za su nemi taimakon ikon farar hula domin tilasta koyarwarsu ta akida. ‘Alamar dabbar’ kuwa har yanzu tana nan da za a fayyace ta.” The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Alamar dabbar ita ce kiyaye Lahadi, kuma surar dabbar ita ce coci wadda ke amfani da ikon gwamnati don tilasta koyarwarta ta addini.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Tilasta kiyaye ranar Lahadi daga ɓangaren ikklisiyoyin Furotesta, tilasta bautar paparoma ne—ta macijin. Waɗanda, da suke fahimtar da’awar umarni na huɗu, suka zaɓi su kiyaye na ƙarya maimakon Asabar ta gaskiya, ta haka suna ba da girma ga wannan iko wanda ta wurinsa kaɗai aka ba da wannan umarni. Amma a cikin ainihin aikin tilasta wani nauyin addini ta ikon farar hula, ikklisiyoyin da kansu za su kafa surar macijin; sabili da haka, tilasta kiyaye ranar Lahadi a cikin Amurka zai zama tilasta bautar macijin da surarsa.” The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Siffar dabbar tana wakiltar haɗuwar coci da ƙasa, inda coci ce ke iko da wannan dangantaka. Yezebel ta mallaki Ahab, kamar yadda Herodias ta mallaki Herod. Alamar dabbar ita ce kiyaye Lahadi. Siffar dabbar tana bunƙasa ne cikin wani tsawon lokaci. Alamar dabbar tana wakiltar wani takamaiman lokaci. Siffar dabbar tana ci gaba da bunƙasa a hankali, amma ba ta kai ga cikakkiyar balagarta ba sai lokacin da take da ikon tilasta wa ƙasa ta zartar da koyarwarta ta addini. Jarabawar tana da alaƙa da “samuwar” siffar.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Amma mene ne ‘surar dabbar’? kuma ta yaya za a siffanta ta? Dabbar mai ƙaho biyu ce ta yi wannan surar, kuma sura ce ta dabbar. Haka kuma ana kiranta surar dabbar. Saboda haka, domin mu fahimci yadda surar take da kuma yadda za a siffanta ta, dole ne mu yi nazarin halayen dabbar da kanta—wato, papanci.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Sa’ad da cocin farko ta lalace ta wurin kaucewa daga sauƙin bishara kuma ta karɓi ibadu da al’adun arna, ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamuran lamirin mutane, sai ta nemi goyon bayan ikon duniya. Sakamakon haka kuwa shi ne papacy, wato wata coci da ta mallaki ikon gwamnati kuma ta yi amfani da shi don ciyar da nata manufofi gaba, musamman wajen hukunta ‘bidi’a.’ Domin Amurka ta kafa siffar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula har ya kai ga coci ta kuma yi amfani da ikon gwamnati don cim ma nata manufofi.” The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Bambanci tsakanin siffar dabbar da alamar dabbar fahimta ce da ta saba a cikin Adventist. Inda Adventism yawanci ke kauce wa hanya a kan wannan batu shi ne a Ru’ya ta Yohanna sura ta goma sha uku. Ta wata hanya suna gauraya aikin Amurka bayan dokar Lahadi, sa’ad da take tilasta wa duniya ta kafa wa dabbar wani hoto, da kuma kafa siffar dabbar a cikin Amurka. Waɗannan lokuta ne biyu dabam-dabam na annabci.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Almasihu ya zo domin ya tabbatar da alkawari tare da mutane da yawa har mako guda, kuma a tsakiyar makon aka gicciye Shi. Saboda haka, wannan makon yana wakiltar lokuta biyu na zamani sa’ad da ake kafa surar dabbar. An raba makon Almasihu gida biyu masu daidaito, waɗanda suke wakiltar surar Almasihu. Lokuta biyun gwaji na zamani a kwanakin ƙarshe suna wakiltar surar magabcin Almasihu.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
A cikin lokacin farko na kwanaki dubu ɗari biyu da sittin, Almasihu ya shaida shaidarsa da kansa, sa’an nan kuma ya mutu a kan gicciye. Bayan haka kuma akwai irin waɗannan kwanaki dubu ɗari biyu da sittin daidai, inda almajiran suka yi shaida, har sai da Mika’ilu ya tashi a lokacin jifar Istifanus da duwatsu. Gicciyen yana wakiltar dokar Lahadi. Waɗannan lokuta biyu na gwaji da suke da alaƙa da samuwar siffar dabbar, suna bayyana lokacin farko dangane da mutum dubu ɗari da arba’in da huɗu, waɗanda Almasihu yake wakilta a matsayin alama, kuma wannan lokacin yana ƙarewa a dokar Lahadi, wadda gicciye yake wakilta a matsayin alama. Lokaci na ƙarshe mai kama da shi na gwaji, wanda aikin almajiran a zamanin Almasihu ya wakilta, yana mai da hankali a kan babban taron jama’a, kuma yana ƙarewa sa’ad da Mika’ilu ya tashi, ba a jifar Istifanus da duwatsu ba, sai dai a ƙarshen lokacin jarrabawar ɗan adam a Daniyel 12:1.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Wasu suna kasa ganin ainihin jerin abubuwan da suka faru a Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha ɗaya da abin da ya biyo baya, saboda abin da sau da yawa yakan bayyana a matsayin wata niyya ta ƙin yarda da cewa, sa’ad da Amurka ta yi magana kamar maciji, wannan yana wakiltar cikakkiyar samuwar siffar dabbar a Amurka. Domin Amurka ta zartar da dokar Lahadi, dole ne a fara kafa siffar dabbar a Amurka kafin dokar Lahadi. Ku sake karanta kaɗan daga cikin nassosin da aka ambata a baya daga The Great Controversy, idan ba ku fahimci batun ba.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Lokacin da Amurka ta yi magana kamar maciji a aya ta goma sha ɗaya ta sura ta goma sha uku, wannan yana wakiltar aikin hukumomin dokoki da na shari’a wajen kafa dokar Lahadi bisa umarnin ikklisiyoyin da suka yi ridda a cikin Amurka. Umarnin dokar Lahadi yana fitowa daga bakin Amurka.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
“Na ga cewa dabbar mai ƙaho biyu tana da bakin maciji, kuma ikonsa yana cikin kansa, kuma dokar za ta fito daga bakinsa.” Spalding and Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
A koyaushe abin mamaki ne a gare ni cewa Addinin Adventist yana da wahala ya gane cewa sa’ad da dabbar ƙasa mai ƙaho biyu ta yi magana kamar maciji, ba kawai tana nuni da dokar Lahadi a Amurka ba ne, amma kuma tana nuni da cewa an riga an cika bunƙasa siffar dabbar tekun ta papacy. Domin Amurka ta zartar da dokar Lahadi, dole ne haɗuwar coci da ƙasa ta fara cika bunƙasa gaba ɗaya tun tuni. Cocin-cocin ridda na Amurka ba kawai sukan taru ne a ranar Litinin ba, sa’an nan su je Majalisa a ranar Talata, su gaya wa Majalisa cewa suna so a zartar da dokar Lahadi kafin ranar Laraba. Tsarin haɗewar da ke faruwa tsakanin coci da ƙasa an wakilta shi a matsayin “samuwar” siffar dabbar, kamar “samuwar” siffar zinariya a Daniyel sura 3, kuma zai ɗauki ɗan lokaci kafin a gina shi. Siffar dabbar ita ce tsarin da papacy ta yi amfani da shi wajen kashe miliyoyin shahidai a Zamanan Duhu, kuma ana buƙatar bunƙasar zamantakewa, siyasa, addini, da tattalin arziki domin a ƙirƙiri yanayin zamantakewar al’umma, da kuma gatan shari’a da ake bukata, domin a aiwatar da dokar Lahadi. Waɗannan bunƙasuwar suna wakiltar gwajin siffar dabbar, wanda “ta wurinsa ne za a yanke hukunci game da makomarmu ta har abada,” kuma yana wakiltar gwajin da dole ne mu ci “kafin a hatimce mu.”
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Ubangiji ya nuna mini a fili cewa za a kafa siffar macijin kafin lokacin jarrabawa ya rufe; gama ita ce za ta zama babbar gwaji ga mutanen Allah, wadda za a yanke makomarsu ta har abada a kanta.... Wannan ita ce gwajin da mutanen Allah dole ne su fuskanta kafin a sa musu hatimi.” Manuscript Releases, juzu’i na 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Dokar Lahadi ita ce rikicin da zai auku da tsakar dare, wanda a cikinsa misalin budurwai goma zai kai ga cikakkiyar cikar sa ta ƙarshe. A cikin wannan rikicin na tsakar dare, za a bayyana ko mu budurwai ne masu hikima na Filadelfiya ko kuwa wawaye na Laodikiya. Wawayen suna karɓar alamar dabbar, masu hikima kuma suna karɓar hatimin Allah. Duk wanda ya taɓa shiga Ikilisiyar Adventist ta Rana ta Bakwai, ya amince da jerin gaskiyar koyarwa tun kafin ya zama memba, sabili da haka kowane ɗan Adventist na Rana ta Bakwai an gabatar masa da hasken gaskiyar Asabar.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“In an gabatar muku da hasken gaskiya, yana bayyanar da Asabarar umarni na huɗu, yana kuma nuna cewa babu wani tushe a cikin Maganar Allah domin kiyaye Lahadi, amma duk da haka har yanzu kuna manne wa Asabar ta ƙarya, kuna ƙin tsarkake Asabar wadda Allah yake kira ‘rana ta mai tsarki,’ kuna karɓar alamar dabbar. Yaushe ne wannan yake faruwa?—Sa’ad da kuka yi biyayya ga dokar da take umartar ku ku daina aiki a ranar Lahadi ku kuma yi wa Allah sujada, alhali kuwa kun san cewa babu ko kalma ɗaya a cikin Littafi Mai Tsarki da take nuna Lahadi a matsayin wani abu dabam da ranar aiki ta yau da kullum, kun yarda ku karɓi alamar dabbar, kuma kuna ƙin hatimin Allah. Idan muka karɓi wannan alama a goshinmu ko a hannuwanmu, to, hukuncin da aka furta a kan marasa biyayya dole ne ya sauko a kanmu. Amma ana ɗora hatimin Allah mai rai a kan waɗanda da lamiri suke kiyaye Asabar ta Ubangiji.” Review and Herald, Afrilu 27, 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Ƙirƙirar surar macijin nan a cikin Ƙasar Amurka ta fara ta fuskar annabci a ranar 11 ga Satumba, 2001. Akwai shaidu da dama na annabci da suke tabbatar da wannan gaskiya. Tun daga wannan lokaci har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, Adventistoci na Bakwai suna yanke makomarsu ta har abada, bisa ga ko sun ci jarabawar surar macijin nan ko kuwa sun fāɗi jarabawar surar macijin nan. Zan yi jayayya cewa kaɗan ƙwarai daga cikin Adventistoci na Bakwai ma sun san cewa surar macijin nan jarabawa ce. Kaɗan ne, idan ma akwai, da suka san yadda za ta iya zama jarabawa, kuma mafi muhimmanci, ba su san abin da ake bukata domin cin wannan jarabawa ba. Ana yi mana shari’a ne, ba bisa ga hasken da muke da shi kaɗai ba, amma kuma bisa ga hasken da za mu iya kasancewa mun samu, da a ce mun ba da kanmu ga fahimtar ƙaruwa cikin sani. Saboda haka, makantar Laodikiya ita ce makanta mafi girma cikin shekaru dubu shida na zunubi.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mutanena sun hallaka saboda rashin sani: domin ka ƙi ilimi, ni ma zan ƙi ka, har ba za ka ƙara zama firist a gare ni ba: tun da ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Jarabawar samuwar surar dabbar tana ƙarewa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma idan ba mu ci wannan jarabawa ba, za mu karɓi alamar dabbar tare da dukan sauran wawaye budurwai na Laodicea, waɗanda suka ƙi su sami mai. Ba na nan ina kare dalilin da ya sa nake fahimtar cewa jarabawar surar dabbar ta fara ne a ranar 11 ga Satumba, 2001, kuma ta ƙare a dokar Lahadi. Ina kawai bayyana tsarin tunani na annabci da ya wajaba domin a fahimci rawar da Amurka take takawa, kamar yadda aka bayyana a Ru’ya ta Yohanna sura ta goma sha uku, bayan ta zartar da dokar Lahadi. A aya ta goma sha ɗaya, tana magana kamar maciji, kuma daga wannan batu zuwa gaba yana da muhimmanci a bi kalmar “shi.” Surar dabbar da Amurka take tilasta wa duniya ta kafa a lokacin nan, ba ita ce surar dabbar a Amurka ba, gama wannan ya riga ya wuce.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he 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. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; 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. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Sai na ga wata dabba kuma tana fitowa daga cikin ƙasa; tana da ƙahoni biyu kamar ɗan rago, amma tana magana kamar maciji. Kuma tana aikata dukan ikon dabba ta fari a gabanta, tana kuma sa duniya da mazaunan cikinta su yi wa dabba ta fari sujada, wadda aka warkar da mugun raunin mutuwarta. Tana kuma yin manyan abubuwan al’ajabi, har ma tana sa wuta ta sauko daga sama zuwa ƙasa a gaban mutane, kuma tana ruɗar mazaunan duniya ta wurin waɗannan mu’ujizai da aka ba ta ikon yi a gaban dabbar; tana gaya wa mazaunan duniya su yi wa dabbar, wadda aka yi wa raunin takobi amma ta rayu, wani gunki. Aka kuwa ba ta iko ta ba gunki na dabbar rai, domin gunki na dabbar ya yi magana, ya kuma sa a kashe duk waɗanda ba su yi wa gunki na dabbar sujada ba. Kuma tana sa kowa da kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu: domin kada kowa ya iya saya ko sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta. Ru’ya ta Yohanna 13:11–17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
A cikin waɗannan ayoyi bakwai, kalmar “shi” ta bayyana sau takwas. Duk lokacin da aka yi amfani da kalmar “shi,” tana komawa ne ga asalin wancan “shi,” “wanda ya yi magana kamar maciji,” a lokacin dokar Lahadi a cikin Amurka. Gwajin siffar dabbar da Adventists a cikin Amurka suka ko dai ci ko suka fāɗi a ciki, sa’ad da Amurka ta yi magana kamar maciji, za a sāke maimaita shi ga Adventists a sauran al’ummai na duniya, haka kuma ga sauran ’ya’yan Allah da har yanzu suke cikin Babila. Za mu ci gaba da nazarinmu game da Amurka a cikin Ru’ya ta Yohanna sura ta goma sha uku a talifi na gaba, amma bari in tuna muku dalilin da ya sa muke la’akari da wannan gaskiya a wannan lokaci.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Yaƙin da ya fara da Lucifer a sama ta uku yana misalta yaƙin da zai fara a sama ta fari a lokacin dokar Lahadi. Gurɓatattun sadarwar macijin an wakilta su a cikin yaƙe-yaƙen biyu. Bayyanar zamaninmu ta gurɓatattun sadarwar Shaiɗan tana wakiltar yanayin suma na sihiri wanda duniyar nan take faɗawa cikinsa a tarihin da ya biyo bayan dokar Lahadi mai zuwa nan ba da daɗewa ba. Ana cika wannan ruɗin ne ta wurin ikon da dunƙulalliyar hanyar sadarwar duniya take da shi a kan abin da ake kira “babbar hanyar bayanai.” Waɗancan hanyoyi dabam-dabam na “babbar hanyar bayanai” sun haɗa da zamantakewa, tattalin arziki, addini, abin da ake kira kimiyya, nishaɗi, kuma mafi muhimmanci hanya ta kafofin yaɗa labarai.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Da zarar an gane gaskiyar cewa “babbar hanyar sadarwar bayanai” ita ce bayyanuwar zamani ta sadarwar shaidan mai sa maye, kuma har ila yau ita ce muguwar mayar da hankali a ɓoye wadda Shaiɗan ya yi amfani da ita a yaƙin mala’iku a sama ta uku, za mu iya tabbatar da cewa “babbar hanyar sadarwar bayanai” wani ɓangare ne na gwajin “hoton” na “ƙarshe” na dabbar ga duniya, wanda yake faruwa bayan dokar Lahadi. Sa’an nan zai zama da sauƙi a gane cewa gwajin “farko” na hoton dabbar ga Ƙasar Amirka dole ne ya kasance yana ɗauke da irin wannan gurɓatacciyar sadarwar shaidan kamar ta ƙarshe. Shaidar aikin Shaiɗan na gurɓata “babbar hanyar sadarwar bayanai” tun daga dokar Lahadi har zuwa ƙarshen lokacin jinƙai tana ba da hujjar yadda aka aiwatar da kisan ƙahonin nan biyu na Republicanism da ragowar Protestantism na gaskiya a kan dabbar ƙasa a shekara ta 2020. An aiwatar da shi ne ta wurin “babbar hanyar sadarwar bayanai,” wadda Yohanna ya kira “titi” a Ru’ya ta Yohanna goma sha ɗaya.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Buɗe hatimin waɗannan gaskiyoyin annabci wani ɓangare ne na abin da ya wajaba a fahimta ga waɗanda suke niyyar cin jarabawar siffar dabbar, wadda annabiya ta gani sarai za a kafa kafin lokacin gwaji ya rufe, kuma kafin a hatimce dubu ɗari da arba’in da huɗu.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Sa’ad da umarni ya fita, kuma aka sa hatimin, halinsu zai ci gaba da kasancewa tsarkakakke marar aibi har abada.” Testimonies, juzu’i na 5, 216.