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# The Revelation of Jesus Christ - Number Six

Wahayin Yesu Almasihu — Lamba ta Shida

The Resurrection of the Sleeping Dead

Tashin Matattu Masu Barci

Author

Jeff Pippenger

Published

October 27, 2023

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We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.

Mun kasance muna gina bisa annabcin ƙarshe na Ishaya, wanda ya fara a sura ta arba’in da tantance lokacin jinkiri da aka ƙaddamar tare da baƙin cikin ranar 18 ga Yuli, 2020. Mun kasance muna daidaita mutuwar shaidun nan biyu na Ru’ya ta Yohanna da waɗanda suke matattu a kwarin ƙasusuwan busassu matattu na Ezekiyel a sura ta talatin da bakwai. Muna neman, ta wurin maimaitawa, mu kafa takamaiman jerin abubuwan da suka shafi tashin matattu na waɗanda aka kashe a kan titi ta wurin dabbar da ta haura daga ramin zurfi marar ƙasa.

As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.

Yayin da muke daidaita waɗannan nassosin annabci, muna buɗe ɓangarori na Wahayin da har zuwa yanzu ba a taɓa gane su ba, domin wannan saƙo shi ne buɗewar Wahayin Yesu Kristi da ke faruwa nan da nan kafin rufe lokacin jarrabawar ɗan’adam. Muna yin wannan aiki, domin “lokaci ya yi kusa.” A cikin buɗe gaskiyoyi a cikin Wahayin waɗanda yanzu suke cikin aiwatuwa, muna cika ainihin aikin da aka bayyana a matsayin aikin Yahaya cikin Wahayin. An gaya masa ya rubuta abubuwan da ya gani, waɗanda su ne abubuwan da suke a wancan lokacin, kuma ta wurin rubuta waɗannan abubuwa Yahaya a lokaci guda yana rubuta abubuwan da za su kasance.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Ka rubuta abubuwan da ka gani, da abubuwan da suke, da abubuwan da za su kasance a nan gaba. Ru’ya ta Yohanna 1:19.

A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.

Wataƙila babban abin tuntuɓe na hankali ga Adventists na Rana ta Bakwai shi ne fahimtarsu ta gargajiya game da littafin Ru’ya ta Yohanna. Sa’ad da mutum ya karɓi gaskiya da aka riga aka kafa, amma ya kasa ganin cewa an tsara wannan gaskiyar da aka kafa ne domin ta bunƙasa a tsawon lokaci, to farkon sahihiyar fahimtarsa ta gaskiya na iya rikidewa ta zama al’ada ko ɗabi’a. Gaskiyar da ta rikida ta zama al’ada na iya haifar da makantar da aka wakilta a cikin saƙon zuwa Laodicea. Asalin gaskiyar har yanzu gaskiya ce, amma rashin iya ganin cewa gaskiya tana bunƙasa a tsawon lokaci ne yake haifar da makanta. Gaskiyar ba ita ce sanadin makantarsu ba; makantar alama ce kawai ta sanadin. Sanadin shi ne kunnuwa waɗanda ba za su ji ba, idanu waɗanda ba za su gani ba, da zuciya wadda ba za ta tuba ba, a cikin waɗanda suka gamsu da kansu cikin jin daɗin al’ada da ɗabi’a.

> “Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.

> “Almasihu a cikin koyarwarsa ya gabatar da tsofaffin gaskiya waɗanda shi da kansa ne asalin su, gaskiya waɗanda ya faɗa ta bakin kakanni da annabawa; amma yanzu ya zubo musu sabon haske. Ma’anarsu ta bayyana da banbanci ƙwarai! Ambaliyar haske da ruhaniya aka kawo ta wurin bayaninsa. Kuma ya yi alkawari cewa Ruhu Mai Tsarki zai haskaka almajirai, cewa Maganar Allah za ta ci gaba da buɗewa a gare su har abada. Za su iya gabatar da gaskiyarta cikin sabon kyakkyawa.”

> “Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

> “Tun daga lokacin da aka furta alkawari na farko na fansa a Adnin, rai, hali, da aikin sasanci na Almasihu sun kasance abin nazarin tunanin mutane. Duk da haka, kowane tunani da Ruhu Mai Tsarki ya yi aiki ta wurinsa ya gabatar da waɗannan jigogi cikin wani haske sabo ne kuma sababbi. Gaskiyar fansa tana da ikon ci gaba da bunƙasa da faɗaɗa ba ƙaƙƙautawa. Ko da yake tsofaffi ne, kullum sabbi ne, suna ci gaba da bayyana wa mai neman gaskiya ɗaukaka mafi girma da iko mafi ƙarfi.”

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> “A cikin kowane zamani akwai sabon bunƙasar gaskiya, saƙo daga Allah zuwa ga mutanen wannan tsara. Dukan tsofaffin gaskiyoyi dukansu masu muhimmanci ne; sabuwar gaskiya ba mai cin gashin kanta ba ce daga tsohuwar, sai dai buɗewar ta ne. Sai kawai yadda aka fahimci tsofaffin gaskiyoyi ne za mu iya fahimtar sabuwa. Sa’ad da Almasihu ya yi nufin ya buɗe wa almajiransa gaskiyar tashinsa daga matattu, ya fara ‘daga Musa da dukan annabawa’ kuma ya ‘fassara musu a cikin dukan Nassosi abubuwan da suka shafe Shi.’ Luka 24:27. Amma hasken da yake haskakawa cikin sabon buɗewar gaskiya ne yake ɗaukaka tsohuwar. Wanda ya ƙi ko ya yi watsi da sabuwa, ba ya mallakar tsohuwa da gaske. A gare shi tana rasa ƙarfinta mai rai, ta kuma zama siffa marar rai kawai.”

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> “Akwai waɗanda suke ikirarin su gaskata kuma su koyar da gaskiyoyin Tsohon Alkawari, alhali kuwa suna ƙin Sabon Alkawari. Amma ta wurin ƙin karɓar koyarwar Almasihu, suna nuna cewa ba su gaskata abin da kakanni na bangaskiya da annabawa suka faɗa ba. ‘Da kun gaskata Musa,’ in ji Almasihu, ‘da kun gaskata Ni; gama ya rubuta game da Ni.’ Yohanna 5:46. Saboda haka babu wani iko na ainihi a cikin koyarwarsu har ma da ta Tsohon Alkawari.”

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.

> “Mutane da yawa da suke da’awar cewa suna ba da gaskiya kuma suna koyar da bishara suna cikin irin wannan kuskure. Suna ajiye Nassosin Tsohon Alkawari a gefe, waɗanda Kristi ya bayyana game da su cewa, ‘Su ne waɗanda suke ba da shaida a kaina.’ Yohanna 5:39. Ta wajen ƙin karɓar Tsohon Alkawari, a zahiri suna ƙin karɓar Sabon Alkawari; gama duka biyun sassa ne na cikakkiyar guda ɗaya da ba za a iya raba ta ba. Babu wani mutum da zai iya gabatar da shari’ar Allah yadda ya kamata ba tare da bishara ba, ko bishara ba tare da shari’a ba. Shari’a ita ce bishara a cikin surar da ta sami jiki, bishara kuma ita ce shari’a da aka bayyana a sarari. Shari’a ita ce saiwa, bishara kuwa ita ce fure mai ƙamshi da ’ya’yan itacen da take haifarwa.” Darussan Misalan Kristi, 127.

Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.

Wannan magana game da waɗanda suke ikirarin gaskata tsohon abu, amma suna ƙin sabon, ta fi ƙarfi ma wajen shafan ’yan Adventist masu kiyaye Asabar na kwana bakwai, waɗanda suke ikirarin cewa suna gaskata Littafi Mai Tsarki gaba ɗaya, amma suna ƙin rubuce-rubucen Ruhun Annabci. A cikin Ru’ya ta Yohanna, Yohanna alama ce ta mutanen Allah a kwanaki na ƙarshe, waɗanda ake tsananta musu saboda sun karɓi Littafi Mai Tsarki da Ruhun Annabci dukansu.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin ƙunci, da cikin mulki, da haƙurin Yesu Almasihu, na kasance a tsibirin da ake kira Patmos, saboda maganar Allah, kuma saboda shaidar Yesu Almasihu. Ru’ya ta Yohanna 1:9.

If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”

Idan mutum ya karɓi shaidar Yesu, wadda ita ce Ruhun Annabci, wato rubuce-rubucen Ellen White, to wannan sakin layin da ya gabata daga cikin rubuce-rubucenta yana bayyana batun da nake magana a kai. Ta rubuta cewa “gaskiyoyin fansa suna da ikon ci gaba da bunƙasa da kuma faɗaɗa a kowane lokaci. Ko da yake tsofaffi ne, kullum sababbi ne, suna ci gaba da bayyana wa mai neman gaskiya ɗaukaka mafi girma da iko mafi ƙarfi,” kuma cewa a cikin “kowace zamani akwai sabon bunƙasar gaskiya, saƙon Allah ga mutanen wannan tsara.”

Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.

Ko da yake fahimtar da aka saba yi game da littafin Ru’ya ta Yohanna, wadda mabiya Seventh-day Adventist na al’ada za su iya riƙewa, gaskiya ce, duk da haka, dukan littafin Ru’ya ta Yohanna shaida ce ta kwanakin ƙarshe. A yanzu muna amfani da wata gaskiya wadda yanzu ake buɗe hatiminta, kuma waɗanda ba su yarda su karɓa cewa dukan nassosin da ke cikin littafin Ru’ya ta Yohanna ɓangare ne na Wahayin Yesu Almasihu wanda ake buɗe hatiminsa a kwanakin ƙarshe ba, ba za su gane wannan gaskiyar ba.

The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.

Fahimtar da Adventism ya riƙe game da Ru’ya ta Yohanna sura ta goma sha ɗaya, cewa cikar juyin juya halin Faransa ce, daidai ne, kuma Sister White tana goyon bayan wannan madaidaicin fahimta. Duk da haka, wannan gaskiyar tarihi ne kawai, wanda aka rubuta domin ya zama misali mai bayyana kwanaki na ƙarshe. Dukan littafin Ru’ya ta Yohanna yana ƙarƙashin jagorancin wannan al’amari na annabci.

We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.

Muna gina ne bisa ɓoyayyen tarihin tsawa bakwai a matsayin jagora domin mu haɗa Ezekiyel talatin da bakwai, Ishaya arba’in da Ru’ya ta Yohanna goma sha ɗaya tare da misalin budurwai goma na Matiyu ashirin da biyar. Wani layin annabci kuma da yake tabbatar da amfani da jerin al’amuran annabci da muke magana a kai ana samunsa cikin layin Almasihu, wanda shi ma ya ƙunshi shaida ta biyu. Yesu yana da shekara talatin sa’ad da aka yi masa baftisma kuma ya zama Yesu Almasihu, domin “Almasihu” a Girkancin Sabon Alkawari, ko “Messiah” a Ibranancin Tsohon Alkawari, na nufin shafaffe.

> That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.

> Wannan magana, ina nufi, kun sani, wadda aka shelanta a ko’ina cikin dukan Yahudiya, ta kuma fara daga Galili, bayan baftismar da Yahaya ya yi wa’azi game da ita; yadda Allah ya shafe Yesu Banazare da Ruhu Mai Tsarki da iko: wanda ya rika yawo yana aikata alheri, yana kuma warkar da dukan waɗanda Iblis ya azabtar; gama Allah yana tare da shi. Ayyukan Manzanni 10:37, 38.

For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.

Tsawon shekaru talatin, Yesu ya shirya domin a shafe shi, kuma da zarar an shafe shi a baftismarsa, shi, a matsayin Almasihu, ya gabatar da saƙonsa na kwanaki uku da rabi na annabci. Sa’an nan aka kashe shi, aka sa shi cikin kabari, aka tashe shi daga matattu, sannan ya hau zuwa sama. Farkon hidimarsa ta shekaru uku da rabi shi ne baftismarsa, wadda ke wakiltar mutuwarsa da tashinsa daga matattu, kuma a ƙarshen kwanaki dubu ɗari biyu da sittin na hidimarsa aka gicciye shi sannan aka tashe shi daga matattu—gama shi ne farkon da ƙarshe. Abin da ya faru na mutuwarsa da tashinsa daga matattu ya haifar da runduna mai ƙarfi wadda ta ɗauki bishara zuwa ga Yahudawa na wani shekaru uku da rabi kuma daga bisani zuwa ga duniya.

The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.

Ikilisiyar Katolika, wato maƙiyin Kristi na annabcin Littafi Mai Tsarki, ita ma ta yi shekaru talatin tana cikin shiri kafin a shafe ta da iko. A shekara ta 508, an kawar da “na yau da kullum.” ’Yar’uwa White ta sanar da mu kai tsaye cewa ’yan Miller sun kasance da sahihin fahimta game da “na yau da kullum” a cikin littafin Daniyel, duk da cewa ikilisiyar Adventist ta kwana ta bakwai ta Laodiceya ta koma ga fahimtar Shaidan ta Furotestantocin ridda game da “na yau da kullum” a shekarun 1930.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> “Sa’an nan na ga, game da ‘kullum’ (Daniel 8:12), cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin nassin, kuma Ubangiji ya ba da sahihin fahimtarsa ga waɗanda suka ba da kiran sa’ar shari’a.” Early Writings, 74.

The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.

“Na kullum” yana wakiltar arna, kuma Roma ta arna ita ce ikon da ya hana kuma ya ƙuntata fafaroma hawa gadon sarautar duniya. Kamar yadda aka annabta a cikin littafin Daniyel, kuma daga baya tarihi ya tabbatar, kuma daga baya mala’iku suka bayyana wa William Miller, sannan kuma Ellen White ta tabbatar; a shekara ta 508, an kawar da wannan ƙuntatawar arna ga tashin fafaroma. Kamar yadda yake da Almasihu, na tsawon shekara talatin maƙiyin Almasihu ya yi shiri domin a ba shi iko a shekara ta 538. Almasihu, da maƙiyin Almasihu, sun yi shekara talatin suna shiri domin a ba su iko. Da zarar an ba fafaroma iko a shekara ta 538, sai ta gabatar da saƙonta na mutuwa na tsawon shekaru uku da rabi na annabci, kamar yadda Almasihu ya gabatar da saƙonsa na rai na tsawon shekaru uku da rabi. Shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya, waɗanda a tarihin Juyin Juya Halin Faransa suka wakilci Tsohon da Sabon Alkawari, su ma an ba su iko su yi annabci na tsawon kwanaki uku da rabi na annabci.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Kuma zan ba shaiduna biyu iko, su kuma za su yi annabci na kwana dubu ɗaya da ɗari biyu da sittin, suna sanye da tsummoki. Ru’ya ta Yohanna 11:3.

In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.

A shekara ta 1798, bayan kwanaki dubu ɗaya da ɗari biyu da sittin na annabci, maƙiyin Almasihu ya sami rauninsa mai kisa, daidai kamar yadda Almasihu ya mutu a kan gicciye bayan kwanaki dubu ɗaya da ɗari biyu da sittin, kuma kamar yadda shaidu biyu, masu wakiltar Maganar Allah, aka kashe su a kan titi bayan kwanaki dubu ɗaya da ɗari biyu da sittin.

On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.

A rana ta uku aka ta da Almasihu daga matattu, kuma ɗaya daga cikin manyan batutuwan magabcin Almasihu a cikin littafin Ru’ya ta Yohanna shi ne warkewar mummunan rauninsa mai kisa, ko kuma tashinsa daga matattu. Tashin Almasihu daga matattu ya faru a rana ta uku, kuma tashin shaidun nan biyu daga matattu ya faru bayan kwana uku da rabi. Ana ta da magabcin Almasihu daga matattu a bisa alama a rana ta uku, gama a cikin shaidu da yawa na annabci, rana ta uku alama ce ta dokar Lahadi. A lokacin dokar Lahadi, dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku za a ta da ita daga matattu, kuma alamar dabbar teku za ta zama jarabawa. Sa’an nan kuma Majalisar Ɗinkin Duniya, sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai, bisa jagorancin Amurka, wadda ita ce babbar sarki a cikin sarakuna goman, za su ɗaga magabcin Almasihu a matsayin shugaban haɗin kai mai ninki uku, yayin da papanci yake hawa gadon sarautar duniya.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Yayin da muke kusantar rikici na ƙarshe, yana da matuƙar muhimmanci a sami jituwa da haɗin kai a tsakanin kayan aikin Ubangiji. Duniya ta cika da hadari da yaƙi da saɓani. Duk da haka, a ƙarƙashin kai ɗaya—ikon papacy—mutane za su haɗu domin su yi hamayya da Allah a cikin mutumin shaidunsa. Wannan haɗin kai babban mai ridda ne ya ɗaure shi. Yayin da yake neman ya haɗa wakilansa domin su yi yaƙi da gaskiya, zai yi aiki kuma domin ya raba ya watsar da masu ba da gaskiyar. Kishi, mugun zato, mugun magana, su ne yake hurewa domin ya haifar da rashin jituwa da rarrabuwar kai.” Testimonies, juzu’i na 7, 182.

When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”

Sa’ad da za a ta da magabcin Almasihu daga matattu, zai hau kujerar sarautar duniya, ya kuma jagoranci haɗin kai mai ninki uku a tafiyarsa zuwa Armageddon kamar yadda Jezebel ta jagoranci Ahab zuwa Dutsen Karmel. Marubucin Zabura Asaf ya bayyana al’ummai goma, masu wakiltar Majalisar Ɗinkin Duniya, a matsayin muguwar ƙungiyar haɗin gwiwa ta maƙiyan Allah, waɗanda suke ɗaga “kawunansu,” wato “ikon Fafaroma.”

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Waƙa ko Zabura ta Asaf. Kada ka yi shiru, ya Allah; kada ka yi tsit, kada kuma ka tsaya cak, ya Allah. Gama ga shi, maƙiyanka suna tayar da hargitsi; kuma waɗanda suke ƙinka sun ɗaga kai. Sun ƙulla mugun shawara game da mutanenka, suka yi shawara a kan waɗanda ka ɓoye. Sun ce, Ku zo, mu datse su daga zama al’umma; domin kada a ƙara tunawa da sunan Isra’ila. Gama sun yi shawara tare da zuciya ɗaya; sun haɗa kai a kanka: tantunan Edom da Isma’ilawa; na Mowab da Hagarawa; Gebal, da Ammon, da Amalek; Filistiyawa tare da mazaunan Taya; Assur ma ya haɗu da su: sun taimaki ’ya’yan Lot. Selah. Zabura 83:1–8.

The ensign of the three angels is then flying in the midst of heaven.

Sai tuta ta mala’iku uku tana shawagi a tsakiyar sama.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Sai na ga wani mala’ika kuma yana shawagi a tsakiyar sama, yana da madawwamin bishara domin ya yi wa waɗanda suke zaune a duniya wa’azi, da kowace al’umma, da kabila, da harshe, da jama’a, Yana cewa da babbar murya, Ku ji tsoron Allah, ku ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku yi sujada ga wanda ya halicci sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye. Sai wani mala’ika kuma ya biyo baya, yana cewa, Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta. Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani ya yi sujada ga dabbar da siffarta, ya kuma karɓi alamarta a goshinsa, ko a hannunsa, Shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin kwaf na hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala’iku tsarkaka, da kuma a gaban Ɗan Ragon: Kuma hayaƙin azabarsu yana tashi har abada abadin: ba su da hutu dare ko rana, su da suke yi wa dabbar da siffarta sujada, da duk wanda ya karɓi alamar sunanta. A nan ne haƙurin tsarkaka yake: a nan ne waɗanda suke kiyaye dokokin Allah, da bangaskiyar Yesu suke. Ru’ya ta Yohanna 14:6–12.

The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.

Sa’an nan tutar mala’iku uku za ta kasance tana shawagi a tsakiyar sama, amma ba da daɗewa ba maƙiyin Almasihu zai ɗaukaka zuwa sama ta wurin sarakuna goma na Majalisar Ɗinkin Duniya. Sa’an nan tutar za ta kasance tana shelanta saƙon “gaskiya,” kuma maƙiyin Almasihu zai kasance yana shelanta saƙon al’ada da ɗabi’a. Mala’iku ukun suna gargadin ’yan Adam kada su karɓi alamar Paparoma, amma Amurka, a matsayin annabin ƙarya, za ta tilasta wa duniya ta karɓi wannan alama ɗin.

We will end here, and take it up in our next article.

Za mu tsaya a nan, mu ci gaba da wannan a talifinmu na gaba.

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