The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Yaƙin gwaji na mala’iku, wanda ya fara da Lucifer a sama ta uku kamar yadda aka wakilta a Ru’ya ta Yohanna sura ta goma sha biyu, yana misalta yaƙin gwaji na mutane da mala’iku, wanda yake ƙarewa a sama ta farko. Sa’ad da aka jefar da Shaidan da mala’ikunsa daga sama ta uku, Shaidan ya buɗe sabon fagen yaƙi a gonar Adnin. Kamar yadda ya kasance a yaƙin sama ta uku tare da Lucifer, haka kuma Allah ya kafa wani lokaci na gwaji ga ’yan Adam. Yaƙin da ke sama ta farko, wanda zai fara sosai a dokar Lahadi mai zuwa ba da daɗewa ba, yana wakiltar ƙarshen lokacin gwaji ga ’yan Adam.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

A cikin Ru’ya ta Yohanna surori goma sha biyu da goma sha uku, an gabatar da dragon, da dabbar, da annabin ƙarya. Bisa ga al’ada, ana fahimtar waɗannan iko uku a matsayin waɗanda suke wakiltar tarihi na baya ne da farko game da waɗannan iko uku; amma an gaya wa Yohanna ya rubuta “abubuwan da za su kasance,” kuma dukan littafin Ru’ya ta Yohanna yana magana ne game da “kwanaki na ƙarshe,” saboda haka muna amfani da ƙa’idar Littafi Mai Tsarki cewa ƙarshen ana misalta shi ta wurin mafari, muna kuma amfani da alamomin Ru’ya ta Yohanna a matsayin gaskiya ta yanzu, ba ta baya ba.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

An bayyana Shaiɗan duka a cikin yaƙin da ya fara a sama ta uku, da kuma a cikin yaƙi na farko da ya kawo wa mutane a gonar Adnin, yana amfani da “hifnotisanci” wajen isar da gurɓatattun saƙonninsa domin ya cika yaƙinsa.

“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

“Shaiɗan ya gwada Adamu na fari a cikin Adnin, kuma Adamu ya yi muhawara da maƙiyi, ta haka kuwa ya ba shi rinjaye. Shaiɗan ya yi amfani da ikonsa na gurɓatar da tunani a kan Adamu da Hauwa’u, kuma wannan iko ne ya yi ƙoƙarin amfani da shi a kan Almasihu. Amma bayan an faɗi maganar Nassi, Shaiɗan ya san cewa ba shi da wata dama ta yin nasara.

“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

“Ba a ba maza da mata su yi nazarin ilimin yadda za su kama hankulan waɗanda suke hulɗa da su a bauta ba. Wannan shi ne ilimin da Shaiɗan yake koyarwa. Dole ne mu yi tsayayya da duk abin da yake irin wannan. Ba za mu tsoma baki da mesmerism da hypnotism ba—ilimin wanda ya rasa matsayinsa na farko, aka kuma kore shi daga kotunan sama.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“Kimiyyar da Shaiɗan yake koyarwa” ‘yan kasuwar duniya sun kai ta ga cikar ƙwarewa, kuma ana aiwatar da ita ta hanyar “babbar hanyar bayanai” a cikin “kwanaki na ƙarshe.” Shaiɗan shi ne uban ƙarya, kuma manyan kamfanonin kafofin watsa labarai ba wai ƙarya kaɗai suke yaɗawa ba, har ma suna tace gaskiya su hana ta fitowa, suna bibiyar waɗanda suke ɗauka a matsayin ‘yan bidi’a, kuma suna amfani da mafi ingantacciyar hanyar sa barci ta tunani da aka taɓa aiwatarwa a tarihin duniyar nan. Yaƙin da ya fara a sama ta uku yana jaddada wannan siffa ta yaƙin Shaiɗan, domin masu aminci da suke rayuwa sa’ad da yaƙin sama ta farko ya fara su sami gargaɗi tun da wuri ta wurin sani tun kafin faruwa. Sa’ad da muka fahimci cewa cibiyar sarrafa yanar gizon duniya baki ɗaya, da kuma “babbar hanyar bayanai,” ana tafiyar da ita kuma ana iko da ita a cikin Amurka, muna ganin abin da ake nufi da cewa Amurka tana saukar da wuta daga sama kuma tana ruɗar da dukan duniya. “Wuta” a cikin littafin Ru’ya ta Yohanna tana wakiltar saƙo.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Alamar da ke cikin Ru’ya ta Yohanna sura ta goma sha uku, aya ta goma sha uku, an ɗauko ta ne daga yaƙin da aka yi a Dutsen Karmel, inda annabawan Ba’al da annabawan kurmi suka kasa kiran wuta ta sauko daga sama domin tabbatar da cewa Ba’al da Ashtarot alloli na gaskiya ne. Ba’al, kasancewarsa allahn namiji, kuma Ashtarot alliya mace, suna wakiltar siffar dabbar, wato haɗin coci da gwamnati marar tsarki. Su ne annabawan Jezebel, wadda take cikin dangantaka marar tsarki da Ahab. Waɗannan shaidu biyu na annabci na siffar dabbar a cikin labarin Dutsen Karmel suna bayyana rawar da Amurka ke takawa wajen fara kafa siffar tsarin Fafaroma a cikin Amurka, sa’an nan kuma a cikin duniya. “Wutar” da ke Karmel ita ce za ta zama hujjar ko wanene Allah na gaskiya a hakika. Ta wakilci wahayi daga sama da ke bayyana Allah na gaskiya, kuma wannan batu ne guda yake nan sa’ad da Amurka ta kira wuta ta sauko daga sama.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

A cikin littafin Ishaya, Allah wanda yake bayyana ƙarshen tun daga farkon, yana magana da ainihin yanayin Dutsen Karmel na dā, haka kuma da yanayin annabci da ake wakilta sa’ad da Amurka ta saukar da wuta daga sama.

Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

Ku gabatar da ƙarar taku, in ji Ubangiji; ku kawo ƙaƙƙarfan hujjojinku, in ji Sarkin Yakubu. Su fito da su, su kuma nuna mana abin da zai faru: su bayyana abubuwan dā, mene ne su, domin mu yi la’akari da su, mu kuma san ƙarshensu na baya; ko kuwa su faɗa mana abubuwan da za su zo. Ku nuna abubuwan da za su faru daga baya, domin mu san cewa ku alloli ne: i, ku yi alheri, ko ku yi mugunta, domin mu firgita, mu kuma dube shi tare. Ga shi, ku ba kome ba ne, aikinku kuma banza ne; abin ƙyama ne wanda ya zaɓe ku. Na tashe ɗaya daga arewa, zai kuwa zo: daga fitowar rana zai kira sunana: zai kuma taka sarakuna kamar a kan laima, kamar yadda mai tukwane yake taka lãka. Wa ya bayyana tun daga farko, domin mu sani? kuma tun dā, domin mu ce, Shi mai adalci ne? i, babu mai nunawa, i, babu mai bayyanawa, i, babu mai jin maganarku. Na fari zai ce wa Sihiyona, Ga su, ga su: zan kuma ba Urushalima mai kawo labarai masu daɗi. Ishaya 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

A cikin yaƙin sama ta fari wanda zai fara ne a lokacin dokar Lahadi da ke gab da zuwa, za a ba wa Amurka, da kuma Shaiɗan kansa, izini su “bayar” da “shari’arsu,” kuma za su saukar da wuta daga sama a ƙoƙarin tabbatar da cewa allahn Jezebel shi ne Allah na gaskiya. Za a tilasta wa duniya ta karɓi alamar ranar bautar wannan allah. Wutar da ake saukarwa daga sama, ta wurin “babbar hanyar bayanai ta duniya” zuwa ga dukan ’yan Adam, aikin “banza” ne, kuma duk wanda ya zaɓi saƙon da ake isarwa ta wannan kafar “abin ƙyama” ne.

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

A cikin wannan yaƙi, dubu ɗari huɗu da arba’in da huɗu, sa’an nan kuma babban taron jama’a, za su kasance shaidun Allah a cikin gardamar wanene Allah na gaskiya. Saƙonnin da ake isarwa daga ɓangarorin biyu na yaƙin an wakilta su a matsayin “wuta.” Za a tattara dukan al’ummai domin a tantance wanene Allah na gaskiya, kuma za a kasance da rukuni biyu na shaidu domin a tabbatar da “gaskiya.”

Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

Bari a tattara dukan al’ummai tare, a kuma taro jama’a: wa a cikinsu zai iya shelanta wannan, ya kuma nuna mana abubuwan dā? Su fito da shaidunsu, domin a tabbatar da gaskiyarsu: ko kuwa su saurara, su ce, Gaskiya ce. Ku ne shaiduna, in ji Ubangiji, da bawana wanda na zaɓa: domin ku sani, ku kuma gaskata ni, ku fahimta cewa ni ne shi: kafin ni ba a ƙera wani allah ba, haka kuma bayana ba za a yi wani ba. Ni, ni ne Ubangiji; kuma banda ni babu mai ceto. Na yi shela, na ceci, na kuma bayyana, sa’ad da babu wani baƙon allah a cikinku: saboda haka ku ne shaiduna, in ji Ubangiji, cewa ni ne Allah. Ishaya 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Bayyanar ta ƙarshe ta Dutsen Karmel tana da shaidu ga Shaiɗan, kuma tana da shaidu ga Allah. An shirya wannan nuni ne domin a tabbatar da wane ne Allah na gaskiya, amma menene amintattun shaidun Allah ya kamata su ba da shaida a kai?

Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

Ga abin da Ubangiji, Sarkin Isra’ila, da Mai-fansarsa, Ubangijin runduna, ya ce: Ni ne na fari, ni ne kuma na ƙarshe; kuma ban da ni babu wani Allah. Wa kuma, kamar ni, zai yi kira, ya bayyana shi, ya kuma tsara shi a gabana, tun da na kafa mutanen dā? Kuma abubuwan da suke zuwa, da waɗanda za su zo, bari su nuna musu. Kada ku ji tsoro, kada kuwa ku firgita: ashe, ban faɗa muku ba tun daga wancan lokaci, ban kuma bayyana shi ba? Ku ne kuwa shaiduna. Akwai wani Allah ban da ni? I, babu wani Allah; ban san ko ɗaya ba. Su da suke yin sassaƙaƙƙen gunki, dukansu banza ne; kuma abubuwan da suke marmari ba za su amfane su ba; su ne kuwa shaidun kansu; ba sa gani, ba su kuma sani; domin su kunyata. Ishaya 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Masu aminci a cikin gwagwarmaya ta ƙarshe ta Dutsen Karmel za su ba da shaida ga gaskiya cewa Allah ne Farko kuma na Ƙarshe. Shi ne Allah wanda ya “sanya mutanen dā,” domin ya bayyana “abubuwan da ke zuwa.” Shaidun Allah za su gabatar da Wahayin Yesu Almasihu wanda aka buɗe hatiminsa ɗan kaɗan kafin yaƙin ƙarshe na Dutsen Karmel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Saƙon Dutsen Karmel na Shaiɗan an misalta shi da wuta mai saukowa daga sama.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

Kuma yana aikata manyan al’ajibai, har ma yana saukar da wuta daga sama zuwa duniya a gaban mutane, Ru’ya ta Yohanna 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Aya ɗin yana bayyana mu’ujizai da Amurka take aikatawa ta wajen ilimin zamani na hypnotism da ake isar wa ’yan Adam ta “babbar hanyar bayanai.” Amma kuma aya ɗin tana magana ne game da bayyanar Shaiɗan kansa sa’ad da ya kwaikwayi Almasihu.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Mala’ikan da ya haɗu wajen shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an annabta wani aiki mai faɗin duniya baki ɗaya da iko na ban mamaki. Motsin zuwan Almasihu na 1840–44 ya kasance bayyanar ɗaukaka ta ikon Allah; an kai saƙon mala’ika na farko zuwa kowane tashar wa’azi ta mishan a duniya, kuma a wasu ƙasashe an ga mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun daga Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a rinjaye su da babban motsi mai ƙarfi a ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Aikin zai kasance kama da na Ranar Fentikos. Kamar yadda aka ba da ‘ruwan fari’, a zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa iri mai daraja ya tsiro, haka kuma za a ba da ‘ruwan ƙarshe’ a ƙarshenta domin girbin ya nuna. ‘Sa’an nan za mu sani, idan muka ci gaba da neman sanin Ubangiji: fitowarsa tabbatacciya ce kamar safiya; zai zo mana kamar ruwan sama, kamar ruwan ƙarshe da ruwan fari ga ƙasa.’ Hosea 6:3. ‘Ku yi farin ciki fa, ku ’ya’yan Sihiyona, ku yi murna cikin Ubangiji Allahnku: gama Ya ba ku ruwan fari gwargwadon ƙima, kuma zai saukar muku da ruwan sama, ruwan fari, da ruwan ƙarshe.’ Joel 2:23. ‘A cikin kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna bisa dukan ’yan adam.’ ‘Kuma zai zama cewa, duk wanda ya kira bisa ga sunan Ubangiji, zai sami ceto.’ Ayyukan Manzanni 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

“Babban aikin bishara ba zai ƙare da ƙaramin bayyanuwar ikon Allah fiye da wadda ta alamta farkonta ba. Annabce-annabcen da suka cika a zubowar ruwan sama na fari a farkon bishara, za su sāke cika a ruwan sama na ƙarshe a ƙarshenta. A nan ne ‘lokutan wartsakewa’ waɗanda manzo Bitrus ya sa rai a kansu sa’ad da ya ce: ‘Saboda haka ku tuba, ku komo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu.’ Ayyukan Manzanni 3:19, 20.”

“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

“Bayin Allah, fuskokinsu suna cike da haske kuma suna walƙiya da tsarkakakkiyar keɓewa, za su yi gaggawa daga wuri zuwa wuri domin shelanta saƙon daga sama. Ta dubban murya, a ko’ina cikin duniya, za a ba da gargaɗin. Za a aikata mu’ujizai, marasa lafiya za su warke, kuma alamu da abubuwan al’ajabi za su bi masu bi. Shaidan ma yana aiki, da al’ajiban ƙarya, har ma yana saukar da wuta daga sama a gaban mutane. Ru’ya ta Yohanna 13:13. Ta haka ne za a sa mazaunan duniya su ɗauki matsayinsu.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Sa’ad da muka kai ga lokacin da Shaiɗan zai saukar da wuta daga sama, “za a kai mazaunan duniya ga su ɗauki matsayarsu.” A wannan lokaci, shaidar Allah “za ta yi gaggawa daga wuri zuwa wuri don shelar saƙon daga sama. Ta dubban murya, a ko’ina cikin duniya, za a ba da gargaɗin.” Aikin da shaidun Allah za su cika “zai yi kama da na Ranar Fentikos,” sa’ad da “mala’ikan da yake haɗuwa cikin shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa.” A Fentikos, wuta ta kasance alamar zubowar Ruhu Mai Tsarki, kuma wuta ita ma alama ce ta zubowar ruhun Shaiɗan marar tsarki.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Bayan Yahaya ya wakilci mutum dubu ɗari da arba’in da huɗu da kuma babban taron jama’a a Ru’ya ta Yohanna sura ta bakwai, sai ya nuna buɗewar hatimi na bakwai kuma na ƙarshe. Hatimi na ƙarshe ko na bakwai yana wakiltar buɗe Ru’ya ta Yesu Almasihu, kuma shi ne kaɗai annabcin da ke cikin littafin Ru’ya ta Yohanna da ya kamata a buɗe shi ɗan kaɗan kafin ƙarshen lokacin jarrabawa. Hatimi na bakwai, tsawa bakwai, da Ru’ya ta Yesu Almasihu duka alamu ne na gaskiya guda ɗaya, wadda ake bayyana ta ne ɗan kaɗan kafin ƙarshen lokacin jarrabawa. Ru’ya ta Yesu Almasihu tana jaddada halin Almasihu da ikonSa na halitta a matsayin Alfa da Omega. Tsawa bakwai suna bayyana tarihin da ake hatimce mutum dubu ɗari da arba’in da huɗu a cikinsa, kuma hatimi na bakwai yana nuna zubowar Ruhu Mai Tsarki a lokacin tarihin da shaidun nan biyu suke tashi daga matattu kuma suke karɓar ikon halitta na “gaskiyar” Allah, wadda ake isar da ita daga wurin Uba, zuwa ga Ɗa, zuwa ga Jibrilu, zuwa ga annabi, zuwa ga waɗanda suka zaɓi su karanta, su ji, kuma su kiyaye ikon da ke ƙunshe a cikinta.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru cikin sama kamar tsawon rabin sa’a. Sai na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuma ba su ƙaho bakwai. Sai wani mala’ika ya zo ya tsaya a bagaden hadaya, yana da abin ƙona turare na zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a bisa bagaden zinariya wanda yake a gaban kursiyin. Kuma hayakin turaren, wanda ya hau tare da addu’o’in tsarkaka, ya tashi zuwa gaban Allah daga hannun mala’ikan. Sai mala’ikan ya ɗauki abin ƙona turaren, ya cika shi da wuta daga bagaden hadaya, ya jefa shi zuwa cikin duniya; sai aka yi muryoyi, da tsawa-tsawa, da walƙiya-walƙiya, da girgizar ƙasa. Ru’ya ta Yohanna 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

A cikin ayoyin nan, “mala’iku bakwai” sun “tsaya a gaban Allah” da “ƙaho bakwai.” An saba fahimtar waɗannan mala’ikun ƙaho bakwai daidai cewa suna wakiltar hukuncin Allah a kan Roma saboda tilasta bautar Lahadi. Roma ta arna, a ƙarƙashin Constantine, ta kafa dokar Lahadi ta farko a shekara ta 321, kuma zuwa shekara ta 330, aka raba daularsa gida biyu, gabas da yamma. Daga wannan lokaci ne ƙahohi huɗu na fari suka fara busawa, kuma suna wakiltar ƙarfin tarihi waɗanda aka kawo a kan daularsa, waɗanda kuma zuwa shekara ta 476, suka bar birnin Roma ba tare da ya ƙara samun wani mai mulkin Roma a kansa ba, birnin da yake alamar ƙarfi da ɗaukakar Roma. Sa’ad da papanci ya kafa dokar Lahadi a Majalisar Orleans a shekara ta 538, aka tashe Muhammadu domin ya kawo hukunci a kan cocin Roma, kamar yadda ƙaho na biyar da na shida suke wakilta, waɗanda su ma su ne baƙin ciki na fari da na biyu, kuma suna wakiltar Musulunci. Duk da yake fahimtar gargajiya game da waɗannan ƙahohin daidai ce, an ayyana su a cikin nassin inda aka gabatar da su a Ru’ya ta Yohanna tara a matsayin “annoba.”

And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

Kuma sauran mutanen da ba a kashe su da waɗannan annobai ba, duk da haka ba su tuba daga ayyukan hannuwansu ba, domin su daina bauta wa aljanu, da gumaka na zinariya, da na azurfa, da na tagulla, da na dutse, da na itace; waɗanda ba sa iya gani, ko ji, ko tafiya: Haka kuma ba su tuba daga kisankansu ba, ko daga sihirinsu, ko daga fasikancinsu, ko daga sata-satansu ba. Ru’ya ta Yohanna 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Cikakken cikar ƙarshe ta ƙaho bakwai ita ce annoba bakwai ta ƙarshe da ke cikin Ru’ya ta Yohanna sura ta goma sha shida. Ko da bincike na sauƙi kawai game da siffofin annabci na ƙaho bakwai na Ru’ya ta Yohanna sura ta tara yana nuna cewa suna da siffofi masu kama da na annoba bakwai ta ƙarshe. Buɗewar hatimi na bakwai yana faruwa ne a cikin tarihi a lokacin da ƙofar jarrabawa take gab da rufewa, kuma fushin Allah, kamar yadda annoba bakwai ta ƙarshe ke wakilta, yake gab da a zubo.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Sa’ad da Kristi, a matsayin Zaki na ƙabilar Yahuza, ya “buɗe hatimi na bakwai,” sai wani mala’ika ya zo ya tsaya a bakin bagaden, yana riƙe da mafarin turare na zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a kan bagaden zinariya wanda yake a gaban kursiyin. Kuma hayaƙin turaren, wanda ya zo tare da addu’o’in tsarkakan, ya haura zuwa gaban Allah daga hannun mala’ikan.” Zubowar Ruhu Mai Tsarki a ranar Fentikos ya rigayu da haɗaɗɗiyar addu’ar masu bi da suka taru a Urushalima.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

“Farfadowar ibada ta gaskiya a tsakiyarmu ita ce mafi girma kuma mafi gaggawa cikin dukan bukatunmu. Neman wannan ya kamata ya zama aikinmu na farko. Dole ne a yi ƙoƙari da gaske domin a samu albarkar Ubangiji, ba domin Allah ba ya shirye ya zubo albarkarsa a kanmu ba, sai dai domin ba mu shirya mu karɓe ta ba. Ubanmu na sama ya fi shirye ya ba waɗanda suke roƙonsa Ruhu Mai Tsarkinsa, fiye da yadda iyaye na duniya suke shirye su ba ’ya’yansu kyautai masu kyau. Amma aikinmu ne, ta wurin furci, ƙasƙantar da kai, tuba, da addu’a mai zafi, mu cika sharuɗɗan da Allah ya yi alkawarin ba mu albarkarsa a kansu. Ya kamata a sa ran farfadowa ne kawai a matsayin amsa ga addu’a.” Selected Messages, littafi na 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Buɗe hatimi na bakwai yana bayyana hatimcewar dubu ɗari da arba’in da huɗu. Ana fara wannan hatimcewa ne ta wurin addu’a, amma ba kawai ta aikin addu’a ba, sai dai ta wata takamaiman addu’a. An bayyana wannan takamaiman addu’a a cikin littafin Daniyel, wanda, ba shakka, shi ne kuma littafin Ru’ya ta Yohanna.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yahaya a cikin Ru’ya ta Yohanna da Daniyel a cikin littafinsa suna wakiltar mutum dubu ɗari da arba’in da huɗu a cikin “kwanaki na ƙarshe.” A cikin “kwanaki na ƙarshe,” waɗanda za su zama shaidun Allah a lokacin yaƙin sama ta fari za su ba da shaida ga annabcin da aka buɗe hatiminsa jim kaɗan kafin lokacin alheri ya rufe. An wakilta wannan a matsayin hatimi na bakwai a cikin ayoyin da muke dubawa yanzu. Addu’o’in da suke zuwa wurin mala’ikan mai “farantin turare na zinariya” an wakilta su ta wurin addu’ar Daniyel a babi na tara na littafinsa. Wannan addu’a takamaimai ce, wadda Musa ya fayyace dangane da annabcin “sau bakwai.” Addu’ar tana da ɓangarori biyu, kuma Daniyel ya kafa mahallin addu’arsa mai ɓangarori biyu a cikin kalmomin “la’ana” da “rantsuwa” na Musa. Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma irin waɗannan layukan annabci da suke cikin littafin Daniyel an ci gaba da ɗaukarsu a cikin littafin Ru’ya ta Yohanna.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Addu’ar da take kawo zubowar wuta mai tsarki a cikin motsin babban mala’ikan Ru’ya ta Yohanna sha takwas, ita ce addu’ar Daniyel ta “sau bakwai.” Ita ce addu’ar da ta saukar da mala’ika Jibrilu daga sama domin ya bayyana annabce-annabce ga Daniyel. A ƙarshen addu’arsa, wadda ta ƙunshi ayoyi ashirin na farko na Daniyel tara, Jibrilu ya sauko kusan a lokacin hadayar maraice. Addu’o’in da suke hawa, waɗanda mala’ikan da mazubin zinariya yake karɓa, addu’o’i ne da suke hawa yayin da rana take fāɗuwa, a maraicen “kwanaki na ƙarshe.”

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

Kuma yayin da nake magana, ina addu’a, ina furta zunubina da zunubin mutanena Isra’ila, kuma ina gabatar da roƙona a gaban Ubangiji Allahna domin tsattsarkan dutsen Allahna; I, yayin da nake magana cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a cikin wahayin farko, aka sa ya taho da sauri cikin tashi, ya taɓa ni wajen lokacin hadayar yamma. Daniyel 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Addu’ar Daniyel furci ne ba na zunubansa kaɗai ba, amma har da zunuban mutanen Allah. Addu’arsa ita ce tsari na asali na addu’ar tuba da ke da alaƙa da “sau bakwai” na Littafin Firistoci ashirin da shida.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

Waɗanda suka rage daga cikinku kuma za su shuɗe a cikin muguntarsu a ƙasashen maƙiyanku; haka kuma za su shuɗe tare da su a cikin mugayen ayyukan ubanninsu. In kuma za su furta muguntarsu, da muguntar ubanninsu, tare da laifinsu wanda suka yi mini, da kuma cewa sun yi tafiya da rashin biyayya gare ni; Kuma ni ma na yi tafiya da rashin biyayya gare su, na kuwa kawo su cikin ƙasar maƙiyansu; idan kuma a sa’an nan zukatansu marasa kaciya suka ƙasƙantu, suka kuma yarda da hukuncin muguntarsu: To, zan tuna da alkawarina da Yakubu, haka kuma da alkawarina da Ishaku, haka kuma da alkawarina da Ibrahim zan tuna; zan kuma tuna da ƙasar. Littafin Firistoci 26:39–42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Bayan Musa ya bayyana hukuncin da yake da alaƙa da “sau bakwai,” wanda ya kira “jayayyar” “alkawarin” Allah, sai ya bayyana abin da mutanen Allah za su yi idan kuma sa’ad da suka fahimci cewa su bayi ne a ƙasar maƙiyi, kamar yadda Daniyel yake. Suna bukatar, kamar yadda Daniyel ya wakilta, su furta zunubansu, haka kuma zunuban kakanninsu.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Sa’ad da waɗanda aka kira su zama dubu ɗari da arba’in da huɗu suka miƙa wannan takamaiman addu’a, mala’ikan da ke da butar turare ta zinariya zai ɗauki “butar turaren, ya” cika “ta da wutar bagade, ya jefa ta cikin ƙasa: sai aka yi muryoyi, da tsawa-tsawa, da walƙiyoyi, da girgizar ƙasa.” Wuta mai tsarki wadda ke wakiltar saƙon “gaskiya” sabanin jabun saƙon “wuta”, wanda Amurka da Shaidan suke saukarwa daga sama, tana faruwa ne a sa’ar “girgizar ƙasa” wadda ita ce dokar Lahadi.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

A cikin littafin Zakariya, an sanar da mu cewa Zarubabel ya aza duka tushen ginin da kuma dutsen kan gini na haikalin a cikin tarihin sake gina haikalin da Urushalima bayan dawowa daga bautar da Daniyel ya kasance cikinta.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

Sai ya amsa ya yi mini magana, yana cewa, Wannan ita ce maganar Ubangiji ga Zerubbabel, yana cewa, Ba da ƙarfi ba, ba kuma da iko ba, sai dai da Ruhuna, in ji Ubangijin runduna. Wane ne kai, ya babban dutse? a gaban Zerubbabel za ka zama fili: kuma zai fito da dutsen kusurwa na samansa tare da sowa, suna kira, Alheri, alheri a gare shi. Bugu da ƙari, maganar Ubangiji ta zo gare ni, tana cewa, Hannuwan Zerubbabel sun kafa harsashin wannan gida; hannuwansa kuma za su gama shi; sa’an nan za ka sani cewa Ubangijin runduna ne ya aiko ni gare ku. Gama wa ya rena ranar ƙananan abubuwa? gama za su yi farin ciki, su ga ma’aunin gwaji a hannun Zerubbabel tare da waɗancan bakwai; su ne idanun Ubangiji, waɗanda suke kai da komo a cikin dukan duniya. Zakariya 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zarubabbel yana nufin “zuriyar Babila”, kuma alama ce ta saƙon mala’ika na biyu, wanda, sa’ad da aka haɗa shi da saƙon Kukan Tsakar Dare, ya aza “tushen” a farkon motsin Adventism. Zarubabbel kuma yana wakiltar maimaituwar saƙon mala’ika na biyu a motsin ƙarshe na Adventism a cikin motsin Future for America, sa’ad da aka ɗora “dutsen kan-gini.”

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Duniya ta yi murna a kan shaidu biyu da aka kashe a cikin kwarin ƙasusuwan matattu, a kan titin da ake kira “information super highway.” Sa’ad da aka komo da waɗannan shaidu biyu zuwa rai, duniya ta ji tsoro, sammai kuma suka yi murna. Zakariya, kamar dukan annabawa, yana nuna “kwanaki na ƙarshe” sa’ad da mutanen Allah suke murna. Zakariya yana sanar da mu cewa suna murna ne a tashin waɗannan shaidu biyu, sa’ad da suka ga “waɗannan bakwai.” “Waɗannan bakwai” ita ce kalmar Ibrananci ɗaya da aka fassara da “sau bakwai” a cikin Littafin Firistoci ashirin da shida. Motsin mala’ika na fari ya kafa dutsen harsashi na “sau bakwai” na Musa, kuma wannan “gaskiya” ita ma za ta zama dutsen kan gini na motsin mala’ika na uku, duk da ƙin karɓarta a shekara ta 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Sa’ad da aka gane shi, aka cika shi, kuma aka aiwatar da shi tare da addu’a madaidaiciya mai ɓangare biyu, to, za a jefa ainihin wutar zuwa duniya, kamar yadda aka yi a ranar Fentikos.

We will continue to address the opening of the seventh seal in the next article.

Za mu ci gaba da bayani game da buɗe hatimi na bakwai a talifi na gaba.