We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Muna cikin aikin yin la’akari da Ru’ya ta Yohanna surori goma sha ɗaya zuwa goma sha uku, inda muka tarar da dukan masu hamayya a cikin yaƙin ƙarshe na lokacin jarrabawar alheri na babban rikici, wanda yake faruwa a fagen yaƙin samaniya ta farko. Masu hamayyar su ne dubu ɗari da arba’in da huɗu da kuma babban taro da yake fitowa daga Babila a matsayin runduna ta biyu, suna gāba da Majalisar Ɗinkin Duniya, Cocin Katolika, Amurka da kuma Shaiɗan kansa. Dubu ɗari da arba’in da huɗu da babban taron su ne rundunar Allah, masu wakiltar saƙon mala’ika na uku, kuma ɓangarorin biyu a cikin wannan yaƙi suna kuma fuskantar rundunar hukuncin Allah, wadda ba mala’ika na uku yake wakilta ba, amma masifa ta uku.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Domin gano wasu siffofi da suka taimaka wajen kashe ƙahonin Republican da Protestant a shekara ta 2020, muna neman gano siffofin annabci da suke bayyana a cikin yaƙin ’yan Adam a sararin sama na fari, daga dokar Lahadi har zuwa lokacin da Mika’ilu zai tashi tsaye. A cikin wannan tarihin ana tilasta wa dukan duniya ta kafa siffa ga dabbar. Wannan tarihin maimaitawa ce ta tarihin Amurka daga 11 ga Satumba, 2001, har zuwa dokar Lahadi mai zuwa ba da jimawa ba, wadda ke raba waɗannan tarihohi guda biyu masu tafiya a layi ɗaya. A matsayinsu na tarihohi masu tafiya a layi ɗaya, dukansu suna wakiltar shaida ga ɗayan tarihin. Abin da ya faru a ɗaya daga cikin waɗannan tarihohi, zai kuma faru a ɗayan tarihin. Tarihi na biyu ne abin da Wahayi surori na goma sha biyu da goma sha uku suka fi mayar da hankali a kai, kuma muna nufin mu fahimci shaida ta biyu, domin mu haskaka tarihi na farko da hasken annabci, wanda yanzu ya kusa ƙarewa.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
An wakilci ƙasashe uku masu iko da ke jagorantar duniya zuwa Armageddon a cikin surori na goma sha biyu da na goma sha uku. An fara ambaton ikon macijin.
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. Revelation 12:3, 4.
Sai kuma aka ga wani abin al’ajabi a sama; ga shi kuwa, wani babban jan maciji, mai kawuna bakwai da ƙahoni goma, kuma yana da rawuna bakwai a kan kawunansa. Wutsiyarsa kuwa ta jawo kashi na uku na taurarin sama, ta kuma yar da su zuwa duniya; macijin kuwa ya tsaya a gaban matar da take gab da haihuwa, domin ya cinye ɗanta da zarar an haife shi. Ru’ya ta Yohanna 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
’Yar’uwa White ta sanar da mu cewa dodon da ke cikin wannan babin Shaiɗan ne, amma a ma’ana ta biyu shi ne arna Roma. Dukansu Shaiɗan da arna Roma suna zama misali na Ƙungiyar Ƙasashen Duniya. Ƙahonin goma na dabbar suna wakiltar muguwar haɗakar sarakuna goma a cikin Wahayi sura ta goma sha bakwai. Waɗannan sarakuna goma an wakilta su a cikin Wahayi sura ta goma sha bakwai, kuma a can an bayyana su a matsayin mulki na bakwai na annabcin Littafi Mai Tsarki. An wakilta dabbar tana da kawuna bakwai tare da rawuna bakwai, abin da ke nuna ta a matsayin mulki na bakwai na annabcin Littafi Mai Tsarki. A cikin Daniyel sura ta biyu an wakilta su a matsayin Girka ta ruhaniya, kuma su ne kuma Ahab a cikin shaidar Dutsen Karmel, haka kuma su ne maƙiya goma na Zabura tamanin da uku.
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Iko na biyu na duniya na maƙiyi da aka ambata a cikin surori na goma sha biyu da goma sha uku na Ru’ya ta Yohanna, shi ne dabbar da ta fito daga cikin teku, wadda ’Yar’uwa White ta bayyana kai tsaye a matsayin Katolika.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.
Sai na tsaya a kan yashin teku, na ga wata dabba tana fitowa daga cikin teku, tana da kawuna bakwai da ƙahoni goma, kuma a kan ƙahoninta akwai rawuna goma, a kan kawunanta kuwa akwai sunan saɓo. Dabba kuwa wadda na gani ta yi kama da damisa, ƙafafunta kuma kamar ƙafafun beyar, bakinta kuma kamar bakin zaki; dodon kuwa ya ba ta ikonsa, da kursiyinsa, da babban iko. Sai na ga ɗaya daga cikin kawunanta kamar an ji masa ciwo har mutuwa; amma an warkar da rauninta mai kisa; sai dukan duniya ta yi mamaki ta bi dabbar. Ru’ya ta Yohanna 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
A aya ta ɗaya Yahaya yana tsaye a bakin teku, sai ya ga wata dabba tana fitowa daga teku, daga baya kuma ya ga wata dabba tana fitowa daga ƙasa. Sister White ta bayyana cewa lokacin da Yahaya ya ga waɗannan dabbobi biyu shi ne 1798, gama wannan ce shekarar da aka “kwace wa papacy ƙarfinta,” ta haka kuwa ta karɓi wani mugun rauni mai kisa wanda daga baya za a warkar da shi.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“A lokacin da aka ƙwace wa Paparoma ƙarfinsa, har aka tilasta masa ya daina tsanantawa, Yahaya ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da irin wannan aikin zalunci da na saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikkilisiya da dokar Allah, an wakilta shi da dabba mai ƙahoni kamar na ɗan rago. Dabbobin da suka riga ta sun fito ne daga teku; amma ita wannan ta fito daga ƙasa, abin da ke wakiltar tasowar cikin salama ta al’ummar da take alamta—Amurka.” Signs of the Times, February 8, 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Yahaya yana duban baya cikin tarihi sa’ad da ya ga dabbar teku, wadda ita ce papacy. Yayin da yake duban gaba cikin tarihi, ya ga dabbar ƙasa, wadda ita ce Ƙasar Amurka. Wannan ne ya sa aka gina dabbar da ta fito daga teku a annabcance yadda take. Da yake duban baya daga 1798, Yahaya ya fara ganin “kawuna bakwai da ƙahoni goma,” alamar wurin da tarihi ya kai da aka tumɓuke uku daga cikin ƙahonin domin a ba da wuri ga ƙaho mai ƙarfi na papacy, wanda ya furta manyan abubuwa.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Sa’an nan zan san gaskiyar game da dabba ta huɗu, wadda ta bambanta da sauran duka, mai tsananin ban tsoro ƙwarai, wadda haƙoranta na ƙarfe ne, faratanta kuwa na tagulla; wadda ta cinye, ta farfashe gunduwa-gunduwa, ta kuma tattake ragowar da ƙafafunta; haka kuma game da ƙahonin goma waɗanda suke a kanta, da kuma wancan ɗayan da ya fito, a gabansa kuma uku suka fāɗi; wato wannan ƙahon da yake da idanu, da baki mai faɗin manyan maganganu ƙwarai, wanda kamanninsa ya fi na takwarorinsa ƙarfi. Daniyel 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Kafin a kawar da waɗannan ƙaho uku na Heruli, Ostrogoths da Vandals, an wakilta Roma ta arna da “rawuna goma.” Waɗannan rawuna goma suna wakiltar Roma ta arna. Sa’an nan Yahaya ya bayyana damisar Girka, sa’an nan beyar Medo-Farisa, sannan kuma zakin Babila.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Na farko kuwa yana kama da zaki, yana kuma da fikafikan gaggafa: na duba har aka fizge fikafikansa, aka ɗaga shi daga ƙasa, aka sa ya tsaya a kan ƙafafunsa kamar mutum, aka kuma ba shi zuciyar mutum. Sai ga wata dabba kuma, ta biyu, mai kama da beyar, ta ɗaga kanta a gefe ɗaya, tana da haƙarƙarai uku a bakinta a tsakanin haƙoranta: sai suka ce mata haka, Tashi, ki cinye nama da yawa. Bayan wannan na duba, sai ga wata kuma, mai kama da damisa, wadda take da fikafikai huɗu na tsuntsu a bayanta; dabbar kuma tana da kawuna huɗu; aka kuma ba ta mulki. Daniyel 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Babu ko da wani sashe guda na Katolika da yake na Kirista, kuma dabbar teku tana wakiltar haɗuwar dukan masarautun arna na baya da ke cikin annabcin Littafi Mai Tsarki. An gabatar da dabbar teku a cikin tsarin tarihi na baya-baya, domin Yahaya yana duba baya cikin tarihi. Da fari ya ga ikon da aka kafa sa’ad da aka cire ƙahonin nan uku—paparoma. Sa’an nan ya ga ƙahoni goma tare da rawani goma—Roma ta arna. Sa’an nan ya ga damisa—Girka. Sa’an nan ya ga beyar—Mediya da Farisa. Sa’an nan ya ga zaki—Babila. Bayanin dabbar teku ya ƙunshi siffofi daga kowace masarautar arna da ta gabata, kuma wannan bayani yana tabbatar da cewa paparoma haɗaɗɗiyar gungu ce ta kowace irin arna da ta taɓa wanzuwa a tarihin Littafi Mai Tsarki. Babu ko da wani sashe guda na Katolika da yake na Kirista. Duk abin da zai iya bayyana kamar na Kirista a cikin Katolika jabu ne.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
A Dutsen Karmel, sa’ad da Iliya ya fafata da annabawan Jezebel da kuma mijinta mai ridda, Jezebel tana can gida a Samariya. An manta da karuwar Taya a cikin tarihin dabbar duniya mai ƙahoni biyu. Jezebel kullum tana ɓoye a gefe, kuma a cikin Wahayi surori goma sha biyu da goma sha uku duniya tana mamakinta tana binsa, amma ba a nuna ta a matsayin abin al’ajabi da ake mamaki a kai a sammai ba, kamar yadda ake yi wa Majalisar Ɗinkin Duniya, Amurka, da Shaidan. Tana can koma a cibiyar umarninta ta Samariya—birnin Roma.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Tarihin dabbar ƙasa shi ne inda ake gano jarabawar siffar dabbar ga dukan duniya. Wannan jarabawa tana faruwa ne a lokacin yaƙin sama ta farko. Wannan shi ne abin da muke son mu yi la’akari da shi a wannan lokaci. Zan maye gurbin Kalmar “shi” da Amurka a cikin ayoyin da yanzu za mu yi la’akari da su.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States 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 the United States 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 the [United States] 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 the United States 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; kuma Amurka tana da ƙaho biyu kamar na ɗan rago, amma Amurka ta yi magana kamar maciji. Kuma Amurka tana aiwatar da dukan ikon dabbar farko a gabansa, tana kuma sa duniya da mazaunan cikinta su yi wa dabbar farko sujada, wadda aka warkar da mugun rauninta mai kisa. Kuma Amurka tana yin manyan al’ajibai, har tana sa wuta ta sauko daga sama zuwa bisa ƙasa a gaban mutane, tana kuma ruɗar waɗanda suke zaune a duniya ta wurin waɗancan mu’ujizai waɗanda Amurka ta sami ikon yi a gaban dabbar; tana ce wa waɗanda suke zaune a duniya su yi wa dabbar wani siffa, wadda ta sami rauni ta wurin takobi, amma ta rayu. Kuma [Amurka] ta sami ikon ba wa siffar dabbar numfashin rai, domin siffar dabbar ta yi magana, kuma ta sa a kashe duk waɗanda ba za su yi wa siffar dabbar sujada ba. Kuma Amurka tana sa duka, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu: kuma kada wani ya iya saye ko sayarwa, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta. Ru’ya ta Yohanna 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
A cikin Ru’ya ta Yohanna sura ta goma sha uku, dodon Romawa na arna ya ba papacy abubuwa uku yayinda yake dora papacy a kan kursiyin mulkin duniya.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Dabbar da na gani kuwa ta yi kama da damisa, ƙafafunta kuma kamar ƙafafun beyar, bakinta kuwa kamar bakin zaki; kuma macijin nan ya ba ta ikonsa, da kursiyinsa, da kuma iko mai girma. Ru’ya ta Yohanna 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Sarakuna goma waɗanda suke wakiltar Roma ta arna (Faransa ita ce sarki mafi girma a cikin goma ɗin kamar yadda Ahab ya wakilta) sun bai wa papanci abubuwa uku: iko, kujera, da hurumi. Sa’ad da sarki Constantine ya sauya babban birnin daga birnin Roma da ke yamma zuwa gabas, ya kuma mai da Constantinople sabon babban birnin Daular Roma a shekara ta 330, sai Roma ta arna ta ba cocin Roma “kujerarta.”
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Sa’ad da Clovis, sarkin Farankawa (Faransa), ya tuba zuwa Katolika kuma ya fara yaƙi da ikon-ikokin da suka kasance suna adawa da tasowar paparoma zuwa kursiyin duniya a shekara ta 496, sai Roma arna ta ba paparoma “ikonta.”
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
A shekara ta 533, Justinian ya ba da wani umarni wanda ya ayyana cocin Roma a matsayin shugabar dukan ikilisiyoyi, haka kuma a matsayin mai gyara ’yan bidi’a. A wannan lokaci ne aka ba papacy ikon Roma ta arna.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
A aya ta goma sha biyu, “[Amurka] ta yi amfani da dukan ikon dabbar farko a gabansa.” Ikon da papanci ya aiwatar ana wakilta shi da Clovis, wanda ya keɓe ƙarfin soja da tattalin arzikinsa ga papanci. Wannan ne ya sa Katolika ke kiran Clovis “ɗan fari na cocin Katolika,” kuma Faransa “babbar ’yar fari ta cocin Katolika.” Amurka za ta yi wa papanci irin wannan ƙazamin aiki da Clovis ya fara a shekara ta 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
Za a yi amfani da ikon Ƙasar Amurka domin ya sa “duniya da waɗanda suke zaune a cikinta su yi sujada ga dabbar farko, wadda aka warkar da raunin mutuwarta.” Ƙasar Amurka za ta yi amfani da ƙarfinta na soja da na tattalin arziki domin ta sa dukkan duniya ta karɓi Lahadi a matsayin ranar hutu. Karuwar Taya za ta fara yin fasikanci tare da dabbar duniya a dokar Lahadi mai zuwa ba da daɗewa ba, sa’an nan kuma za ta fito ta yi fasikanci tare da dukan sauran sarakunan duniya.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
A aya ta goma sha uku, “ita [Amurka] tana yin manyan alamu, har ma tana saukar da wuta daga sama zuwa ƙasa a gaban mutane.” Wuta tana wakiltar saƙo marar tsarki. Harsunan wuta a ranar Fentikos sun wakilci saƙo mai tsarki wanda ya zo tare da ikon isar da wannan saƙo ga dukan duniya. Wutar da Amurka za ta saukar daga sama ita ma za ta shafi kowace al’umma, da kowane harshe.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
A aya ta goma sha huɗu, Amurka tana ruɗar “waɗanda suke zaune a bisa duniya ta wurin waɗancan mu’ujizan da [Amurka] tana da ikon yi a gaban dabbar; tana cewa wa waɗanda suke zaune a bisa duniya, su yi wa dabbar wani sura, wadda ta sami rauni ta wurin takobi, kuma ta rayu.” Ruɗin da ake amfani da shi domin a ruɗi duniya ta wurin Amurka an wakilta shi da wutar da ta sauko daga sama a aya ta baya. Wutar daga sama tana haifar da mu’ujizai waɗanda Amurka ke amfani da su wajen umartar duniya ta kafa gwamnati ɗaya ta duniya, wadda ta ƙunshi haɗuwar coci da ƙasa, tare da coci ce ke da iko a cikin wannan dangantaka.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Wannan shi ne abin da dangantakar Ahab da Jezebel ta wakilta sa’ad da aka tashe Iliya. Yaƙin Iliya a Dutsen Karmel ya cika a farkon tarihin Amurka a lokacin motsin mala’ika na fari daga 1840 zuwa 1844, domin a bambanta annabi na gaskiya na Furotesta da dukan annabawan ƙarya na Furotesta.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
An sake cika shi a ƙarshen ƙasar Amurka, a lokacin gwajin samuwar siffar dabbar da ya fara a ranar 11 ga Satumba, 2001, kuma yake ƙarewa da dokar Lahadi mai zuwa ba da daɗewa ba.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Cikakkiyar cikar Iliya tana faruwa kafin babban kuma mai ban tsoro ranar Ubangiji, wato annobai bakwai na ƙarshe. Saboda haka, Dutsen Karmel, Iliya, Ahab da Jezebel ana wakilta su cikin aikin da Amurka take yi na tilasta wa duniyar nan ta yarda da gwamnatin duniya guda ta Majalisar Ɗinkin Duniya, wadda Cocin Katolika ke mulki a kanta. Amurka tana aiwatar da wannan aiki ta wurin ƙarfinta na soja, ƙarfinta na tattalin arziki, da gurɓatattun hanyoyin sadarwa masu sanya mutane cikin wani irin ruɗani da take jagoranta kuma take sarrafawa, waɗanda ake wakilta da abin da ake kira “babbar hanyar bayanai” ta shafin yanar gizo na duniya baki ɗaya.
In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
A aya ta goma sha biyar, an sanar da mu cewa, “ita [Amurka] tana da iko ta ba wa siffar dabbar rai, domin siffar dabbar ta yi magana, kuma ta sa a kashe duk waɗanda ba za su yi wa siffar dabbar sujada ba.” Barazanar mutuwa ta wurin ƙarfin soja na Amurka, wadda a wancan lokaci take wakiltar babban sarki na Majalisar Ɗinkin Duniya, ita ce ke ba gwamnatin duniya ɗaya ta Majalisar Ɗinkin Duniya ikon yin magana. Aikin yin magana kuwa ana aiwatar da shi ne ta wurin ikon majalisa da na shari’a. Reshen majalisa na Majalisar Ɗinkin Duniya yana New York, reshen shari’a kuma na Majalisar Ɗinkin Duniya yana The Hague, Netherlands. The Hague tana wakiltar Tsohuwar Duniya, New York kuma Sabuwar Duniya. Duka Amurka da Netherlands suna da tarihin da ya gabata inda suka yi fice a matsayin manyan masu kare ’yanci da walwala, amma dukansu suna ƙare tarihinsu na daban-daban—suna magana kamar maciji.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Da yake Asabar ta zama batu na musamman na gardama a duk faɗin Kiristendam, kuma hukumomin addini da na duniya suka haɗa kai domin tilasta kiyaye Lahadi, dagewar da ƙaramar ƙungiyar marasa rinjaye za ta yi na ƙin miƙa kai ga abin da jama’a ke bukata zai sa su zama abin ƙiyayya ta duniya baki ɗaya.... kuma daga ƙarshe za a fitar da doka a kan waɗanda suke tsarkake Asabar ta umarni na huɗu, ana bayyana su a matsayin waɗanda suka cancanci mafi tsananin hukunci, ana kuma ba wa mutane ’yanci, bayan wani ƙayyadadden lokaci, su kashe su. Roman Katolika a Tsohuwar Duniya da Furotestantanci mai ridda a Sabuwar Duniya za su bi irin wannan hanya ga waɗanda suke girmama dukan umarnan Allah.”
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“A sa’an nan za a jefa mutanen Allah cikin waɗannan al’amuran wahala da tsanani waɗanda annabi ya bayyana a matsayin lokacin wahalar Yakubu.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] 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.”
A cikin aya ta sha shida da ta sha bakwai, bayan an kafa siffar dabbar kuma aka ba ta ikon yin magana, “[Amurka] tana sa duka, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu: Kuma kada wani mutum ya iya saya ko ya sayar, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Samuwar siffar dabbar shi ne gwajin da yake gabaci gwajin alamar dabbar. Idan ba mu ci jarabawar da samuwar siffar dabbar yake wakilta ba, za mu fadi jarabawar alamar dabbar. Su gwaje-gwaje ne guda biyu dabam, kuma nau’o’in gwaji ne guda biyu dabam.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Samuwar siffar dabbar da ta fara a ranar 11 ga Satumba, 2001, ita ce gargadin annabci cewa ƙarewar lokacin alheri yana gab da faruwa. Ita ce saƙon Iliya da ke bayyana cewa Dutsen Karmel yana a gab da hangen nesa, kuma mutanen Allah suna bukatar su tabbatar da man hali, da man Ruhu Mai Tsarki, da man saƙon Kiran Tsakar Dare kafin a yi kiran ƙarshe. Suna bukatar su farka, domin sa’ad da Iliya ya tambaye su, “Har yaushe za ku yi ɗingishi tsakanin ra’ayoyi biyu?”—ba za su rasa magana ba, domin rashin magana a lokacin nan yana nufin karɓar alamar dabbar. Jarabawar siffar dabbar tana wakiltar aikin fahimtar saƙon da ke sanar da rufe shari’a, kamar yadda saƙon Millerites ya sanar da buɗewar shari’a.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Jarrabawar alamar dabbar nan ba ta ƙunsa wani zaɓi ba, domin ba ta ƙunshe da wani sashe na lokacin gwaji ba. Wani takamaiman lokaci ne a ciki, ba wani tsawon lokaci ba. Rikici ne mai tsanani, sabili da haka kuwa ita ce jarrabawar tantancewa wadda za ta bayyana halin waɗannan Isra’ilawa da Ahab ya kira zuwa Dutsen Karmel a lokacin dokar Lahadi. A nan ne za su nuna halin da suka riga suka gina a cikin lokacin da ya gabata, wanda a annabce ake kira jarrabawar siffar dabbar nan.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Saboda haka (kamar yadda Ruhu Mai Tsarki yake cewa, Yau, in za ku ji muryarsa, kada ku taurare zukatanku, kamar yadda aka yi a lokacin tsokanewa, a ranar gwaji a cikin jeji: lokacin da ubanninku suka gwada ni, suka jarraba ni, suka kuma ga ayyukana shekara arba’in. Saboda haka na yi baƙin ciki da wannan tsara, na ce, Kullum suna ɓata a zuciyarsu; ba su kuma san hanyoyina ba. Saboda haka na rantse cikin fushina, Ba za su shiga hutawata ba.) Ku yi hattara, ’yan’uwa, kada a sami a cikin waninku muguwar zuciyar rashin bangaskiya, har ta kai ga juyewa daga Allah mai rai. Amma ku ƙarfafa juna kowace rana, muddin ana ce da ita Yau; kada wani a cikinku ya taurare ta wurin ruɗin zunubi. Gama an mai da mu masu tarayya da Almasihu, in dai muka riƙe farkon ƙarfin zuciyarmu da tabbaci har zuwa ƙarshe; muddin ake cewa, Yau, in za ku ji muryarsa, kada ku taurare zukatanku, kamar yadda aka yi a lokacin tsokanewa. Ibraniyawa 3:7–15.