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# The Revelation of Jesus Christ - Number Thirteen

Wahayin Yesu Almasihu - Lamba Goma Sha Uku

The War in Heaven and the Last Days: Unveiling the Prophetic Timeline from Revelation 12 & 13

Yaƙi a Sama da Kwanaki na Ƙarshe: Bayyana Jadawalin Annabci daga Wahayi 12 da 13

Author

Jeff Pippenger

Published

November 9, 2023

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We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.

Mun kasance muna tantance yaƙin da ke cikin sama da aka bayyana a sura ta goma sha biyu ta littafin Ru’ya ta Yohanna. Ta amfani da ƙa’idar halin Almasihu wanda shi ne Alfa da Omega, mun kusanci yaƙin da ke cikin sama a sura ta goma sha biyu a matsayin wata alama ta yaƙin da ke cikin sama da zai faru a cikin “kwanaki na ƙarshe.” Maganar “kwanaki na ƙarshe” a cikin Littafi Mai Tsarki da kuma Ruhun Annabci na nufin kwanaki na ƙarshe na shari’ar bincike.

We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.

Mun gano iko uku na Shaiɗanu na surori na goma sha biyu da goma sha uku, ba a matsayin ikoki waɗanda cikawarsu ta samu a tarihin da ya gabata ba, sai dai a matsayin cikar zamani ta waɗannan ikoki waɗanda suke kai duniya zuwa Armageddon. Macijin na sura ta goma sha biyu shi ne Majalisar Ɗinkin Duniya, cocin Katolika wadda za a tā da ita a dokar Lahadi a cikin Amurka ita ce dabbar teku ta sura ta goma sha uku, kuma dabbar ƙasa mai ƙahoni biyu ita ce Amurka.

We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.

Mun kasance muna fayyace cewa yaƙin da aka saba fahimta a cikin sura ta goma sha biyu a matsayin wakilci na musamman kawai na tawayen Lucifer a sama, a haƙiƙa yana misalta wani yaƙi ne da yake gab da faruwa a sammai na duniya, yana farawa daga dokar Lahadi da ke nan kusa da zuwa a cikin Amurka. Mun ɗauki lokaci muna tantance cewa akwai wani tsari na gwaji da aka misalta daga Ru’ya ta Yohanna sura ta goma sha uku, ayoyi goma sha ɗaya zuwa goma sha bakwai, wanda ya haɗa da gane samuwar siffar dabbar. Siffar dabbar tana wakiltar haɗuwar coci da gwamnati, tare da coci ce ke riƙe da iko a cikin wannan alaƙa. Sa’ad da coci ke da iko, sai ta yi amfani da gwamnati wajen tilasta koyaswar ta da kuma tsananta wa waɗanda take ayyana a matsayin ’yan bidi’a. Tsarin gwajin na dukan duniya da ke da alaƙa da samuwar siffar dabbar, an fara cika shi ne a cikin Amurka. Siffofin annabci na kowanne daga cikin waɗannan tsare-tsaren gwaji biyu, a ainihinsa iri ɗaya ne ko a cikin Amurka ko kuwa a duniya.

We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.

Mun yi nuni ga lokuta biyu masu kama ɗaya na kwanaki dubu ɗaya da ɗari biyu da sittin da suka riga gicciye kuma suka biyo bayansa a matsayin shaida ta biyu ga gane matakai biyu jere na gwajin siffar dabbar a ƙarshen duniya. Samuwar siffar dabbar a cikin Tarayyar Amurka tsakanin 11 ga Satumba, 2001, da dokar Lahadi mai zuwa nan ba da jimawa ba, tana gabatar da samuwar siffar dabbar a Majalisar Ɗinkin Duniya bayan dokar Lahadi mai zuwa nan ba da jimawa ba. Kwanaki dubu ɗaya da ɗari biyu da sittin na hidimar Almasihu daga baftismarsa zuwa gicciye sun riga kwanaki dubu ɗaya da ɗari biyu da sittin na hidimar almajiransa da suka biyo bayan gicciye. Waɗannan layuka biyu, waɗanda kowannensu ya ƙunshi lokuta biyu da ke wakiltar gwaje-gwaje iri ɗaya a cikin kowane lokaci, suna wakiltar jigon ko dai siffar Almasihu ko kuma siffar maƙiyin Almasihu.

The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.

Kwanaki dubu ɗaya da ɗari biyu da sittin na hidimar Almasihu, waɗanda suka ƙare a kan gicciye, sun fara ne sa’ad da Ruhu Mai Tsarki ya sauko a lokacin baftismarsa, daidai da saukowar mala’ika mai ƙarfi na Wahayi sura ta goma sha takwas a ranar 11 ga Satumba, 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Yanzu kuwa ga maganar da aka ce na furta cewa za a share New York da guguwar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na dai faɗa ne, sa’ad da nake duban manyan gine-ginen da ake ta ginawa a can, bene a kan bene, cewa, ‘Ai, irin waɗanne munanan al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza ƙasa da tsanani! Sa’an nan maganar Ru’ya ta Yohanna 18:1–3 za ta cika.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargaɗi ne game da abin da ke zuwa bisa duniya. Amma ba a ba ni wani haske musamman game da abin da ke zuwa bisa New York ba, sai dai cewa na sani wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da kifarwar ikon Allah. Daga hasken da aka ba ni, na sani cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai girma, waɗannan manyan gine-gine masu nauyi kuwa za su fāɗi. Al’amura za su faru waɗanda ban tsoronsu ba za mu iya zato.” Review and Herald, July 5, 1906.

The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.

Lokacin kwanaki dubu ɗaya da ɗari biyu da sittin a tarihin Almasihu, wanda ya ƙare a kan gicciye, yana wakiltar lokacin da yake ƙarewa a dokar Lahadi mai zuwa ba da daɗewa ba. Gicciye yana misalta dokar Lahadi. Dukkansu biyun alamomi ne na shari’a. Dukkansu biyun suna wakiltar zuwan hallakar ƙasa ga al’ummar da abin da ya shafi hukunci yake faruwa a cikinta. Dukkansu biyun sun faru ne a ƙasar ɗaukaka ta Yahuza. A cikin tarihin Almasihu, wannan ita ce ainihin ƙasar ɗaukaka ta Yahuza, amma a dokar Lahadi kuwa ita ce ƙasar ɗaukaka ta ruhaniya ta Yahuza, wato, Tarayyar Amurka. A kan gicciye, an ɗaga Almasihu sama domin manufar jawo dukan mutane zuwa gare Shi.

> And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.

> Ni kuma, idan aka ɗaga ni daga ƙasa, zan jawo dukan mutane zuwa gare ni.” Wannan kuwa ya faɗa ne, yana nuna irin mutuwar da zai yi. Yohanna 12:32, 33.

At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.

A dokar Lahadi ne za a ɗaga tutar dubu ɗari da arba’in da huɗu domin a jawo dukan mutane zuwa ga Almasihu.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Kuma zai ɗaga tuta ga al’ummai daga nesa, zai kuma yi musu kira daga iyakar duniya; kuma, ga shi, za su zo da sauri ƙwarai. Ishaya 5:26.

The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.

Lokacin kwana dubu ɗaya da ɗari biyu da sittin a tarihin Almasihu wanda ya biyo bayan gicciye, ya ƙare da Mika’ilu yana tsaye a lokacin jifan Istifanas da duwatsu.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.

> Amma shi, da yake cike da Ruhu Mai Tsarki, ya ɗaga idonsa sama ƙwarai zuwa sama, ya ga ɗaukakar Allah, da Yesu yana tsaye a hannun dama na Allah, Sai ya ce, Ga shi, ina ganin sammai a buɗe, da Ɗan mutum yana tsaye a hannun dama na Allah. Ayyukan Manzanni 7:55, 56.

The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.

Watanni arba’in da biyu na alama na lokacin gwajin surar ƙarshe ta dabbar, yana ƙarewa da Mika’ilu ya tashi tsaye, kuma hakan yana nuna ƙarshen lokacin jarrabawar ɗan adam.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> A lokacin nan kuma Mika’ilu zai tashi tsaye, babban sarkin nan wanda yake tsayawa domin ’ya’yan mutanenka; za kuma a yi lokacin wahala, irin wadda ba a taɓa yi ba tun da aka kasance al’umma har zuwa wannan lokaci ɗin nan; kuma a wannan lokaci mutanenka za su tsira, kowane ɗaya da za a same shi a rubuce a cikin littafin. Daniyel 12:1.

The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.

Cikakken tarihin dukan hanyoyin gwajin sifar dabbar nan biyu, ya ƙunshi wasu shaidu na annabci na ciki. Idan aka fahimce shi daidai—kuma na yarda kaɗan ne daga cikin mutane suke fahimtar wannan gaskiya—amma hanyar gwajin sifa ta farko ta dabbar, wadda ta cika a cikin Amurka, ta fara ne a ranar 11 ga Satumba, 2001, sa’ad da annoba ta uku ta shigo cikin tarihi. Dokar Lahadi, inda waccan hanyar gwajin sifa ta farko ta dabbar take ƙarewa, tana nuna isowar annoba ta uku cikin hukunci a kan Amurka saboda zartar da dokar Lahadi. A wancan lokaci, isowar annoba ta uku tana cika fusatar da al’ummai, a cikar Ru’ya ta Yohanna sura ta goma sha ɗaya, aya ta goma sha takwas, da ambaton farko na rawar da Musulunci yake takawa wajen fusatar da al’ummai a annabcin Littafi Mai Tsarki.

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Kuma zai zama mutum kamar jaki na jeji; hannunsa zai zama a kan kowane mutum, hannun kowane mutum kuma a kansa; zai kuma zauna a gaban dukan ’yan’uwansa. Farawa 16:12.

The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.

Dokar Lahadi mai zuwa nan ba da daɗewa ba ita ce ƙarshen lokaci na farko na gwaji, kuma ita ce kuma farkon lokaci na ƙarshe na gwaji. Lokaci na ƙarshe na gwaji yana ƙarewa sa’ad da lokacin jarrabawar ɗan Adam ya rufe, kuma a wannan lokacin ne iskoki huɗu, waɗanda alama ce ta bala’i na uku, ake sake su gaba ɗaya.

> “When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.

> “Sa’ad da Mai Ceto ya ga a cikin mutanen Yahudawa wata al’umma da aka sake ta daga Allah, ya kuma ga wata Ikilisiyar Kirista mai ikirari wadda ta haɗu da duniya da kuma da fafaroma. Kuma kamar yadda ya tsaya a kan Dutsen Zaitun, yana kuka a kan Urushalima har rana ta fāɗi a bayan tuddai na yamma, haka nan yake kuka a kan masu zunubi kuma yana roƙonsu a waɗannan lokuta na ƙarshe na zamani. Ba da daɗewa ba zai ce wa mala’ikun da suke riƙe da iskokin huɗu, ‘Ku saki annobai; bari duhu, hallaka, da mutuwa su zo a kan masu karya dokata.’ Shin za a tilasta masa ya ce wa waɗanda suka sami babban haske da sani, kamar yadda ya ce wa Yahudawa, ‘Da kin sani, ke ma aƙalla a wannan ranki, abubuwan da suke na salāmarki! amma yanzu an ɓoye su daga idanunki’?” Review and Herald, Oktoba 8, 1901.

In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.

A cikin tarihin Almasihu, alamar hanya ta farko ta farkon zangon kwanaki dubu ɗaya da ɗari biyu da sittin ta fara ne a baftismarsa, wanda ya kasance alamar mutuwarsa da tashinsa daga matattu. Wannan zango ya ƙare ne a mutuwarsa da tashinsa daga matattu, waɗanda a lokaci guda suka fara zangon ƙarshe na kwanaki dubu ɗaya da ɗari biyu da sittin. Wannan zango ya ƙare da mutuwar Istifanas da tashinsa daga matattu da aka yi alkawarinsa.

The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.

Layin tarihi da yake wakiltar surar Almasihu yana da tsarin annabci iri ɗaya da layin tarihi da yake wakiltar surar maƙiyin Almasihu.

In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.

A cikin Nassosi, Almasihu shi ne ainihin sarkin arewa, kuma tun daɗewa manufar Shaidan ita ce ya kifar da ikon sarautar Almasihu, ya kuma ƙirƙiri na jabu a madadinsa.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Yaya ka fāɗo daga sama, ya Lusiferu, ɗan safiya! Yaya aka sare ka har ƙasa, kai wanda ka raunana al’ummai! Gama ka ce a cikin zuciyarka, Zan hau zuwa sama, zan ɗaukaka kursiyina fiye da taurarin Allah: zan kuma zauna a kan dutsen taro, a gefunan arewa: zan hau sama da tudu-tudun gizagizai; zan zama kamar Maɗaukaki. Ishaya 14:12–14.

The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.

“Gefunan arewa” ita ce Urushalima, birnin babban Sarki, inda Wurinsa Mai Tsarki yake.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.

> Waƙa da Zabura domin ’ya’yan Kora. Mai-girma ne Ubangiji, kuma ya cancanci yabo ƙwarai a cikin birnin Allahnmu, a kan dutsen tsarkinsa. Kyakkyawa ce saboda wurinta, farin cikin dukan duniya, Dutsen Sihiyona ne, a gefen arewa, birnin babban Sarki. Zabura 48:1, 2.

In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.

A cikin Nassosi, “sarakunan arewa” na duniya koyaushe ana wakilta su a matsayin maƙiyan mutanen Allah. Suna wakiltar ƙoƙarin Shaiɗan na yin kwaikwayon sarkin arewa na gaskiya, wanda yake zaune a kan kursiyinsa a Urushalima, wadda ita ce sassan arewa. Layin da ke wakiltar matakai biyu na gwaji na siffar dabbar, wanda yake tafiya a layi ɗaya da layin matakai biyu na gwaji na siffar Almasihu, yana da shaida ta uku a cikin jigon ƙoƙarin Shaiɗan na zama sarkin arewa wanda yake mulki a kan mutanen Allah.

In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.

A shekara ta 723 K.H., sarkin arewa, kamar yadda Assuriya ta wakilta, ya kai kabilu goma na arewacin Isra’ila cikin bautar talala, a cikar “sau bakwai” na Littafin Firistoci ashirin da shida. Shekaru dubu ɗaya da ɗari biyu da sittin bayan haka, a shekara ta 538, sarkin arewa, wanda a wannan mataki na tarihi arna ta zahiri ta Roma ce ke wakilta, ya miƙa kursiyin ga Roma ta papacy, wadda daga nan ta zama sarkin arewa na ruhaniya na wasu shekaru dubu ɗaya da ɗari biyu da sittin. Wannan lokaci na biyu na shekaru dubu ɗaya da ɗari biyu da sittin ya ƙare a shekara ta 1798, sa’ad da sarkin arewa na Romawa na ruhaniya ya sami mummunan rauni mai kashewa. Sa’ad da papacy ta sami mummunan rauninta mai kashewa a shekara ta 1798, wannan ya zama alamar rufe lokacin gwajin ɗan Adam, lokacin da papacy da aka tashe daga matattu daga ƙarshe kuma har abada za ta kai ga ƙarshenta, ba tare da wani da zai taimake ta ba.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Kuma zai kafa alfarwoyin fadarsa tsakanin tekuna a kan dutsen tsattsarka mai ɗaukaka; duk da haka kuma zai kai ga ƙarshensa, kuma babu wanda zai taimake shi. Kuma a wancan lokaci Mika’ilu zai tashi tsaye, babban yarima wanda yake tsayawa domin ’ya’yan mutanenka; kuma za a yi wani lokaci na wahala, irin wanda ba a taɓa yi ba tun da aka yi al’umma har zuwa wancan lokaci: kuma a wancan lokaci za a ceci mutanenka, kowane mutum da za a same shi a rubuce cikin littafin. Daniyel 11:45, 12:1.

The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.

“Lokuta bakwai” na Littafin Firistoci ashirin da shida, wanda ya yi daidai da shekaru dubu biyu da ɗari biyar da ashirin, yana bayyana Assuriya a matsayin sarkin arewa a shekara ta 723 K.H., kuma a matsayin sarkin arewa ya ci “masarautar arewa” ta Isra’ila ta dā da yaƙi. Daga wannan lokaci zuwa gaba, arna, tun daga Assuriya har zuwa Roma arniya, suka tattake mutanen Allah, wato “rundunar” da aka ambata a Daniyel 8:13, na tsawon shekaru dubu ɗaya da ɗari biyu da sittin. A shekara ta 538, sarkin arewa na Roma a zahiri, an ci shi da yaƙi cikin annabci ta hannun sarkin arewa na Roma na ruhaniya, wanda ya tattake Isra’ilar Allah ta ruhaniya har na wani tsawon shekaru dubu ɗaya da ɗari biyu da sittin. Lokaci na biyu na tattakawa ya ƙare sa’ad da sarkin arewa na Roma na ruhaniya ya karɓi mugun rauninsa mai kashewa a shekara ta 1798.

In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.

A cikin jerin hoton Kristi, gicciye ne cibiyar tsakiya, inda aka gano mutuwa. A cikin lokuta biyu na gwajin ƙirƙirar hoton dabbar, mutuwar dabbar ƙasa ce cibiyar tsakiya. A cikin jerin sarkin arewa na ƙarya, mutuwar sarkin arewa na Roma na zahiri ce cibiyar tsakiya.

These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.

Waɗannan layuka suna wakiltar shaidu uku na Littafi Mai Tsarki, waɗanda kowannensu ya ƙunshi lokuta biyu masu bi da juna a cikin lokaci guda ɗaya. Kowace maƙalar tsakiya an yi mata alama da mutuwa ta zahiri, ko kuma mutuwar wata masarauta ta annabcin Littafi Mai Tsarki. A wajen Almasihu, maƙalar tsakiya ita ce mutuwarsa da tashinsa daga matattu. A wajen surar dabbar, maƙalar tsakiya ita ce mutuwar dabbar ƙasa, wato masarauta ta shida ta annabcin Littafi Mai Tsarki, a dokar Lahadi. A wajen layin sarkin arewa na ƙarya, maƙalar tsakiya tana wakiltar mutuwar sarkin arewa na Roma na zahiri, wato masarauta ta huɗu ta annabcin Littafi Mai Tsarki.

The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.

Shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya, bisa ga abin da Sister White ta faɗa a cikin The Great Controversy, suna wakiltar Maganar Allah. Almasihu shi ne Maganar Allah. An ba waɗannan shaidu biyu iko su yi annabci har na kwanaki dubu ɗaya da ɗari biyu da sittin, suna sanye da tsummoki. Sa’an nan aka kashe su a kan titi, kuma ba su tashi ba har na kwana uku da rabi. “Kwanaki dubu ɗaya da ɗari biyu da sittin,” da “kwana uku da rabi” dukansu alamu ne na zamanin jeji na shekara dubu ɗaya da ɗari biyu da sittin. Sun fara ne da ba su iko inda suka yi annabci suna sanye da tsummoki, abin da ya ƙare cikin mutuwa. Sa’an nan kuma, a cikin wannan lokaci na annabci ɗaya, suka yi shiru suna lulluɓe da mutuwa, har sai da aka ta da su domin su gabatar da gargaɗin mala’ika na uku wanda ke shelar ƙarshen lokacin alheri.

These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.

Waɗannan layuka huɗu na annabci suna daidai da shaidu huɗu. Tsarin annabci na kowace shaida daga cikin shaidu huɗun iri ɗaya ne. Lokutan kowane ɗaya daga cikin lokuta takwas ɗin, ban da daga 11 ga Satumba, 2001, zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, wadda ake samu a cikin layuka huɗun, a annabce iri ɗaya ne. Kowane wurin tsakiya yana wakiltar wani irin mutuwa. Biyu daga cikin layukan suna magana ne game da Almasihu, ko dai a matsayin siffarsa, ko kuma a matsayin Maganar Allah. Sauran layuka biyun suna wakiltar maƙiyin Almasihu, ko dai a matsayin burinsa na yin jabu da Almasihu a matsayin sarkin arewa, ko kuma na yin jabu da tsarin mulkin Almasihu.

We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.

Za mu yi ƙoƙarin haɗa mutane dubu ɗari da arba’in da huɗu da yaƙin da ke cikin sama ta fari a cikin kasidarmu ta gaba. Ya kai mai karatu, ko mai sauraro: Ko kana ƙin ganin waɗannan gaskiyoyi, ko kuwa kana ganinsu, wajibi ne a fayyace cewa bayanin da ake gabatarwa a cikin dukan waɗannan kasidu ana gane shi ne, sa’an nan kuma a tabbatar da shi kuma a ɗore da shi, ta wurin amfani da farkon wani abu domin a gane ƙarshen wani abu. Wannan ita ce sa hannun annabci ta Alfa da Omega, kuma babban ɓangare ne na Wahayin Yesu Almasihu wanda yanzu ake warware hatiminsa.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Abubuwa asirce na Ubangiji Allahnmu ne; amma abubuwan da aka bayyana namu ne, da na ’ya’yanmu har abada, domin mu aikata dukan kalmomin wannan doka. Kubawar Shari’a 29:29.

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