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# The Revelation of Jesus Christ - Number Ten

Wahayin Yesu Almasihu — Lamba Goma

The War in Heaven

Yaƙi a Sama

Author

Jeff Pippenger

Published

November 3, 2023

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The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Babban rikicin da ke tsakanin Almasihu da Lucifer (Mai ɗauke da Haske) ya fara ne a sama, kuma Allah ya ba da wani lokaci na jarrabawa. Sa’ad da Lucifer ya yaɗa tawayensa, an ba da wani ɗan lokaci domin a bayyana ’ya’yan tawayen Mai ɗauke da Haske. Sa’ad da Allah ya ƙaddara cewa lokacin jarrabawar ya ƙare, sunan Lucifer ya sauya daga Lucifer, Mai ɗauke da Haske, zuwa Shaiɗan, Maƙiyi. Gama ga Shaiɗan da mala’ikun da suka haɗa kai da shi cikin tawayensa, lokacin jarrabawar ya ƙare, kuma aka kore su daga sama, aka kuma hukunta su zuwa wuta madawwamiya.

> Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

> Sa’an nan kuma zai ce wa waɗanda suke hagu, Ku rabu da ni, ku la’anannu, ku shiga cikin wuta madawwamiya, wadda aka shirya domin Iblis da mala’ikunsa. Matiyu 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Babban rikicin da ke tsakanin Almasihu da Shaidan, daga nan ya kai ga Lambun Adnin, kuma sau ɗaya kuma Allah ya haɗa da wani lokaci na jarrabawa. Sa’ad da Shaidan ya zargi Allah da yin ƙarya game da mutuwa da ’ya’yan itacen, kuma ya rinjayi Hauwa’u ta shiga tawayensa, an sake barin wani ɗan lokaci domin a bayyana ’ya’yan tawayen Shaidan a bisa duniya kamar yadda ya kasance a sama. A can ne Shaidan ya karɓi ƙarin suna na Iblis, wanda ma’anarsa ita ce “Mai Zargi”. Sa’ad da lokacin jarrabawar (ga ’ya’yan Adamu waɗanda suka shiga cikin tawayen Shaidan) ya ƙare, waɗannan ’ya’yan Adamu za a hukunta su ga madawwamiyar wuta.

> And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

> Sai aka yi yaƙi a sama: Mika’ilu da mala’ikunsa suka yi yaƙi da macijin; macijin kuma ya yi yaƙi, shi da mala’ikunsa, amma ba su yi nasara ba; ba a kuma sāke samun wurinsu a sama ba. Sai aka jefar da babban macijin nan, wancan tsohon maciji, wanda ake kira Iblis da Shaiɗan, mai ruɗin dukan duniya: aka jefar da shi zuwa duniya, aka kuma jefar da mala’ikunsa tare da shi. Ru’ya ta Yohanna 12:7–9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Yaƙin da ya auku a sama a farkon babban rikicin yana misalta yaƙin da zai auku a ƙarshen babban rikicin, gama Alpha da Omega kullum suna misalta ƙarshen abu tare da farkonsa. An gabatar da bayanin yaƙin da ya faru a sama da wata babbar alama a sama.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

> Sai kuma aka ga wata babbar alama a cikin sama; wata mace sanye da rana, wata kuma a ƙarƙashin ƙafafunta, kuma a bisa kanta akwai rawanin taurari goma sha biyu. Ita kuwa tana da ciki, sai ta yi kuka, tana shan azabar naƙuda, kuma tana cikin wahala domin ta haihu. Ru’ya ta Yohanna 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Sa’ad da rikici na ƙarshe na wannan babban jayayya tsakanin Almasihu da Shaidan ya auku, wato tun lokacin jarrabawa yana nan da ƙarfi; filin yaƙin an wakilta shi a cikin Wahayin Yesu Almasihu a matsayin yana cikin sama. Wannan gaskiya yanzu ana warware hatiminta. Manzo Bulus ya yi magana game da sammai uku.

> “The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

> “A cikin farkon gogewarsa ta Kirista, an ba manzo Bulus dama ta musamman domin ya koyi nufin Allah game da mabiyan Yesu. An ‘ɗauke shi zuwa sama ta uku,’ ‘zuwa aljanna, kuma ya ji kalmomi marasa faɗuwa, waɗanda bai halatta mutum ya furta ba.’ Shi da kansa ya amince cewa an ba shi ‘wahayi da ru’uyoyi’ masu yawa ‘na Ubangiji.’ Fahimtarsa game da ƙa’idodin gaskiyar bishara ta yi daidai da ta ‘manyan manzanni ƙwarai.’ 2 Corinthians 12:2, 4, 1, 11. Yana da tsayayyiya kuma cikakkiyar fahimta game da ‘fāɗi, da tsawo, da zurfi, da kuma ɗaukaka’ na ‘ƙaunar Almasihu, wadda ta fi ilimi ƙetarewa.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Yaƙin da ya kasance a farkon babban rikici ya fara ne a sama ta uku, kuma yaƙin da ke ƙarshen babban rikici ya ƙare ne a sama ta farko. Akwai sammai uku; ta farko ita ce sararin da ke wakiltar yanayin iska na duniyar duniya. Sama ta biyu ita ce rana, wata, da taurari. Sama ta uku ita ce abin da Sister White ta kira “aljanna,” kuma tana wakiltar wurin kursiyin Allah. A cikin ainihin gaban cibiyar umarnin Allah ne Mai-ɗaukar Haske, Lucifer, ya ƙaddamar da tawayensa.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Sama ta uku ita ce inda aka ɗauki wasu annabawa, har da ’Yar’uwa White, a cikin wahayi. Sa’ad da Bulus yake can, an nuna masa tarihin farkawar ƙasusuwan busassu matattu da aka kashe a kan titi a ranar 18 ga Yuli, 2020, da kuma abubuwan da suka biyo baya tare da haihuwar dubu ɗari da arba’in da huɗu. An hana Bulus ya bayyana wannan tarihin, gama an wakilci wannan tarihin a matsayin tarihi da ba ya halatta a “furta.” Bulus ya mutu fiye da shekaru talatin kaɗan kafin Yohanna Mai Bayyana ya karɓi wahayin Ru’ya ta Yesu Almasihu. Yohanna, kamar yadda ya kasance da Bulus, ya ji abin da tsawa bakwai suka “furta,” shi ma kuwa aka gaya masa kada ya rubuta abin da aka “furta.” Abin da tsawa bakwai suka “furta” ya kamata ya ci gaba da kasancewa a hatimce har zuwa ƙarshen kwana uku da rabi na alama waɗanda shaidu biyun suka yi suna matattu a kan titi.

> And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

> Kuma sa’ad da tsãwowi bakwai suka furta muryoyinsu, ina gab da rubutawa; sai na ji wata murya daga sama tana ce mini, Ka hatimce abubuwan da tsãwowi bakwai suka furta, kada ka rubuta su. Ru’ya ta Yohanna 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Dukan annabawa suna ba da shaida game da “kwanaki na ƙarshe” na shari’ar bincike, kuma waɗannan “kwanaki na ƙarshe” sun fara ne musamman a ranar 11 ga Satumba, 2001, kuma yanzu sun kai ga matakin da hatimawa ta fara. Hatimawa tana farawa ne a ƙarshen kwanaki uku da rabi na alama waɗanda shaidu biyu da aka kashe suka kwanta a kan titi. Dukan annabawa suna jituwa da juna. Bulus ya ga fagen yaƙin ƙarshe na yaƙin jarrabawa, wanda yake faruwa a cikin sama ta farko. Fagen yaƙin ƙarshe na yaƙin jarrabawa, wanda yake faruwa a cikin sama ta farko, yana daidai da fagen yaƙin farko na yaƙin jarrabawa, wanda ya faru a cikin sama ta uku. Yana iya zama kamar ba lallai ba ne a bayyana fagagen yaƙin a matsayin yaƙe-yaƙen jarrabawa, amma Shaiɗan, wanda shi ne maƙiyin Kristi a yaƙin farko kuma shi ne maƙiyin mutum dubu ɗari da arba’in da huɗu a yaƙin ƙarshe, ya san lokacinsa ya yi kaɗan. Ya san cewa yaƙi ne da aka kafa a cikin filin lokacin jarrabawa. Mu fa, mun sani?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

A cikin 1840, mala’ika mai ƙarfi ya sauko kuma ya ba da iko ga saƙon mala’ika na farko. Daga nan aka gwada Furotestocin wannan ƙarni, kuma a ƙarshe aka danganta musu suna na tawaye sa’ad da aka kira su ’ya’yan Babila. Sunan Lucifer ma ya canja a lokacin gwajinsa na shari’a. Mala’ika mai ƙarfi da ya sauko a 1840 ya kasance alama ta misali ta mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas, wanda ya sauko a ranar 11 ga Satumba, 2001. Shari’ar bincike ba ta riga ta fara ba a 1840, domin har yanzu shekaru huɗu ne suka rage a gaba, amma duk da haka Furotestocin sun bayar da wakilcin annabci na shari’ar rayayyu, domin lokacin da mala’ikan ya sauko a 1840, lokacin gwajinsu na shari’a ya fara. Sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko a 2001, shari’a a sama ta sauya daga shari’ar matattu zuwa shari’ar rayayyu.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

A ranar 18 ga Yuli, 2020, rashin cika bege na farko ga motsin mala’ika na uku, wanda rashin cika bege na farko na motsin mala’ika na farko yake misalta shi, ya iso. A cikin motsin na farko, tsarin gwajin Furotestoci ya ƙare a alamar hanya ta rashin cika bege na farko, sa’an nan kuma gwajin motsin na farko ya fara. A ranar 18 ga Yuli, 2020, tsarin shari’a ya ɗauki wani mataki gaba, gama saƙon da zai iso a ƙarshen jejin kwana uku da rabi ba kawai zai zama cikakkiyar cika ta ƙarshe ta saƙon Kukan Tsakar Dare ba, amma kuma a annabce zai nuna isowar hatimtar dubu ɗari da arba’in da huɗu.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Sai ɗaukakar Allah na Isra’ila ta tashi daga kan kerub ɗin, inda take, zuwa bakin ƙofar Haikalin. Sai ya kira mutumin nan sanye da lallausan tufafin lilin, wanda yake da ƙwaryar tawada ta marubuci a gefensa; Sai Ubangiji ya ce masa, Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi suke kuka saboda dukan abubuwan ƙyama da ake yi a tsakiyarta. Ezekiel 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Aikin hatimce dubu ɗari da arba’in da huɗu ya fara tun daga haihuwarsu, wadda ita ma ta kasance tashinsu daga matattu. Saƙon iskoki huɗu yana kawo busassun ƙasusuwan matattu zuwa rai, kuma saƙon iskoki huɗu shi ne saƙon hatimce dubu ɗari da arba’in da huɗu. Bulus da Yohanna duka sun gani kuma sun ji ainihin tarihin da muke rayuwa a cikinsa yanzu, tarihin “wanda annabawa da masu-adalci da yawa suka yi marmarin gani.” Tarihin babban motsi na mala’ika na uku, wanda babban motsi na mala’ika na farko ya kasance alama ko siffarsa.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dukan saƙonnin da aka bayar daga 1840–1844 ya kamata a sa su zama masu ƙarfi yanzu, domin akwai mutane da yawa da suka rasa matsayinsu na fahimta. Dole ne saƙonnin su je ga dukan ikkilisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku kuma, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan nan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan nan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi wani jinkiri ba wajen maimaita saƙon, gama alamu na zamani suna cika; dole ne a kammala aikin rufewa. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da saƙo bisa ga nadin Allah wanda zai ƙaru ya zama ƙara mai ƙarfi. Sa’an nan Daniyel zai tsaya a rabonsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Babban jigon yaƙin farko na Lucifer a sama shi ne sadarwa. Shi ne mai ɗauke da haske wanda ya yi amfani da matsayinsa domin shigar da kuskure cikin zukatan mala’iku masu tsarki. An gaya mana cewa mala’ikun da suka shanye ra’ayoyinsa na tawaye, ba su ma gane cewa Lucifer ne ya ruɗe su ya sa suka fara tunanin abubuwan da daga bisani suka yi tunani game da Allah ba. Ya kasance mai tsananin dabara, kamar yadda ya kasance ga Hauwa’u a cikin gonar, har mala’ikun da a dā suke masu tsarki suka fara gaskata cewa tunanin da Shaiɗan ya shuka a cikin zukatansu, nasu ne ainihin tunani na kansu. Waɗannan iri kuwa, daga ƙarshe, suka haifi ’ya’yan halakar har abada.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Yaƙin ƙarshe, wanda yake faruwa a sama ta farko, na gab da farawa, kuma ba game da ruɗin mala’iku tsarkaka ba ne, ba kuma game da ruɗin Hauwa’u da Shaidan ya yi ba ne, sai dai game da ruɗinsa ga dukan ’yan Adam ta wurin lalatacciyar hanyar sadarwa wadda aka wakilta a matsayin tana cikin sammai. Game da World-Wide Web ne da Shaidan yake amfani da shi wajen dasa tunane-tunane cikin mutane, ba tare da waɗannan mutanen sun san cewa sun gaskata ƙarya ba, kuma ta yin haka suka nuna cewa ba su kaunar gaskiya. Manzo Bulus ne ya bayyana cewa a cikin “kwanaki na ƙarshe” mutane za su karɓi ƙarya, domin ba su da ƙaunar “gaskiya.” Bayan haka, ai ya riga ya ga ainihin tarihin da wannan abin al’ajabi na Shaidan yake cika.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

Rudar ɗan Adam yana cika ta hannun masu neman mulkin duniya na Majalisar Ɗinkin Duniya, waɗanda su ne ikon macijin. A cikin annabci, masu neman mulkin duniya na Majalisar Ɗinkin Duniya sun ƙunshi sarakuna da ’yan kasuwa. Sarakunan su ne gwamnatoci, kuma manyan kamfanonin fasaha da attajiran hamshaƙan kuɗi masu kamfanoni a ƙasashe da yawa su ne ’yan kasuwar.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Yaƙin yana farawa ne a dokar Lahadi, a wannan lokaci ne Amurka ta zama babban sarki a cikin sarakuna goma. A sa’an nan kuma Amurka ta yi magana kamar maciji, ta haka tana yi wa masarauta ta shida ta dabbar ƙasa alama ta ƙarshe. Daga nan sai ta fita domin ta ruɗi dukan duniya ta wurin mu’ujizai da za ta yi a gaban dabbar, mu’ujizan da aka wakilta a matsayin saukar da wuta 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 abubuwan al’ajabi, har ya sa wuta ta sauko daga sama zuwa bisa ƙasa a gaban mutane. Ru’ya ta Yohanna 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Lokacin da matattun ƙasusuwan busassu da aka ta da, waɗanda aka kashe a kan titi, aka ɗaga su zuwa sama a matsayin alama, a lokaci guda kuma akwai wani abin al’ajabi a cikin sama.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

> Sai kuma wani abin al’ajabi ya bayyana a sama; ga shi, wani babban jajayen maciji, yana da kawuna bakwai da ƙahoni goma, kuma a kan kawunansa akwai rawuna bakwai. Ru’ya ta Yohanna 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Babban jan maciji shi ne Shaiɗan, amma kuma shi ne Roma ta arna.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Saboda haka, yayin da dodon, da farko, yake wakiltar Shaiɗan, a ma’ana ta biyu, alama ce ta Roma arna.” The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Macijin shi ne Shaidan, kuma a ma’ana ta biyu macijin yana wakiltar Roma ta arna. A cikin tarihin haihuwar Almasihu, an wakilci macijin Roma ta arna; amma cikakkiyar aiwatarwar annabci game da macijin tana cikin “kwanaki na ƙarshe.” A cikin “kwanaki na ƙarshe” ana wakiltar macijin ta wurin sarakuna goma na Majalisar Ɗinkin Duniya. Ba su bayyana a cikin tarihin haihuwar Almasihu ba, sai dai a cikin tarihin haihuwar mutum ɗari da arba’in da huɗu da dubu, waɗanda haihuwarsu ta kasance abin misali da aka nuna tun da farko ta wurin haihuwar Almasihu.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Saraku da masu mulki da gwamnoni sun ɗora wa kansu alamar maƙiyin Almasihu, kuma an kwatanta su da macijin nan wanda yake tafiya yaƙi da tsarkaka—wato, waɗanda suke kiyaye dokokin Allah kuma suke da bangaskiyar Yesu.” Testimonies to Ministers, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Kaho goma na dodon alama ce ta ƙungiyarsa ta haɗin gwiwa; kawunansa bakwai kuwa, tare da rawunan sarauta a kansu, suna gane shi a matsayin kai na bakwai na mulkoki takwas na annabcin Littafi Mai Tsarki kamar yadda aka wakilta su duka a cikin siffar Nebukadnezzar a Daniyel sura ta biyu, haka kuma a cikin kawuna takwas na Ru’ya ta Yohanna sura ta goma sha bakwai. Majalisar Ɗinkin Duniya ita ce “wani abin al’ajabi a sama,” a daidai lokacin da tuta, wadda aka haifa a cikin titin da ya ratsa kwarin ƙasusuwan matattu busassu, aka ɗaga zuwa sama. Dodon da matar suna bayyana a matsayin abubuwan al’ajabi a sama a lokacin dokar Lahadi, wanda shi ne kuma ainihin lokacin da dabbar teku ta Katolika ita ma ake “yin al’ajabi a bayanta.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Sai na ga ɗaya daga cikin kawunansa kamar an ji masa rauni har ya kai ga mutuwa; raunin nasa mai kisa kuma ya warke; sai dukan duniya ta yi mamaki ta bi bayan dabbar. Ru’ya ta Yohanna 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Duniya tana bin dabbar teku ta papacy da mamaki, “bayan” an warkar da mummunan rauninta, kuma ana warkar da shi ne a dokar Lahadi a cikin Amurka. Tuta, macijin, da dabbar, dukansu ana binsu da mamaki, tun daga dokar Lahadi a cikin Amurka. Annabin ƙarya yana bayyana mafi muhimmancin al’ajiban Shaiɗan a daidai wannan lokaci, domin nan take bayan dokar Lahadi, inda annabin ƙarya ya fara magana kamar “maciji,” sai ya fita don ya ruɗi dukan duniya, kuma yana cika ruɗunsa ne daga sama.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

> Sai na ga wata dabba kuma tana fitowa daga ƙasa; tana da ƙaho biyu kamar na rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar farko a gabanta, tana kuma sa duniya da mazaunanta su yi wa dabbar farko sujada, wadda aka warkar da mummunan rauninta na mutuwa. Kuma tana yin manyan alamu masu banmamaki, har ma tana sa wuta ta sauko daga sama zuwa bisa duniya a gaban mutane. Ru’ya ta Yohanna 13:11–13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Yaƙin da ya fara a sama ta uku, yana ƙarewa a sama ta farko. Littafi Mai Tsarki da Ruhun Annabci sun bayyana haɗin kai sau uku na macijin, dabbar, da annabcin ƙarya a matsayin muguwar haɗakar ƙawance. A lokacin dokar Lahadi, wannan haɗin kai sau uku ya fara jagorantar dukan duniya cikin yaƙi gāba da matar, yayin da yake tafiya zuwa Armageddon. A lokacin dokar Lahadi, suna ɗaukar matsayinsu a filin yaƙin sama ta farko, sa’an nan kuma suna shan kaye! Kamar yadda Roma take tashi zuwa mulki sau uku a tarihin duniya, a ko da yaushe tana fara cin nasara a kan maƙiyinta, sa’an nan kuma abokiyar ƙawancenta, sa’an nan kuma wanda ya zama ganimarta, sannan kuma ta fāɗi.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

> Sai na ga ruhohi marasa tsarki guda uku kamar kwaɗi suna fitowa daga bakin macijin nan, da daga bakin dabbar, da kuma daga bakin annabin ƙarya. Gama su ne ruhohin aljannu, masu yin mu’ujizai, waɗanda suke fita zuwa wurin sarakunan duniya da na dukan duniya, domin su tattara su zuwa yaƙin wannan babbar ranar Allah Maɗaukaki. Ga shi, ina zuwa kamar ɓarawo. Mai albarka ne wanda yake tsaro, yana kuma kiyaye tufafinsa, kada ya yi tafiya tsirara, har su ga kunyarsa. Sai ya tattara su wuri guda zuwa wani wuri da ake kira da harshen Ibraniyanci Armageddon. Ru’ya ta Yohanna 16:13–16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“Yaƙin da ke cikin sama” a cikin “kwanaki na ƙarshe” ba na misali ba ne; yaƙi ne na sadarwa da ake aiwatarwa a cikin sammai. Daga bakin macijin nan mai girma, da bakin dabbar, da bakin annabin ƙarya ne suke fitowa “ruhohin aljanu” waɗanda suke aikata “mu’ujizai.” Kalmar “ruhu” tana nufin numfashi, kuma numfashin alama ce ta saƙo. Numfashin Ezekiyel talatin da bakwai yana kawo ƙasusuwan matattu zuwa rai, kuma yana yin haka ne ta wurin isar da saƙon Musulunci, wanda a cikin Littafi Mai Tsarki ake wakilta da iskar gabas. “Ruhu,” “iska” da “numfashi” kalma ɗaya ce da aka fassara zuwa waɗannan kalmomi uku na Turanci, a cikin Ibrananci da kuma a cikin Girkanci.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Allah na iya hura sabuwar rai cikin kowace rai da ke da muradin yi masa hidima da gaskiya, kuma yana iya taɓa leɓuna da gawayi mai rai daga bisa bagadi, ya sa su zama masu balaga wajen yabe shi. Dubban muryoyi za su cika da iko domin su furta manyan gaskiyoyi masu banmamaki na Maganar Allah. Harshen mai in-ina za a warware shi, kuma masu jin tsoro za a ƙarfafa su su ba da shaidar gaskiya da ƙarfin hali game da gaskiya. Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowane ƙazanta, kuma su riƙe irin wannan kusantar dangantaka da shi har su zama masu tarayya cikin ruwan sama na ƙarshen lokacin da za a zubo shi.” Review and Herald, July 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“Ruhohin” da suke fitowa daga bakin macijin, daga bakin dabbar, da kuma daga bakin annabin ƙarya suna wakiltar saƙonnin shaidanu. A yaƙi na farko a sama ta uku—sadarwa ce gurɓatacciya, kamar yadda mai ɗaukar haske gurɓatacce ya wakilta. A yaƙi na ƙarshe a sama ta farko—har yanzu kuma, sadarwa ce gurɓatacciya. Sadarwar gurɓatacciyar da Shaiɗan ya yi amfani da ita a yaƙin sama ta uku, wadda za a sake amfani da ita a yaƙin sama ta farko, ita ce mesmerism, wadda a zamanin yau ake kira hypnosis.

> “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.” Manuscript 86, 1905.

> “Bai kamata maza da mata su yi nazarin ilimin yadda za a kama hankulan waɗanda suke hulɗa da su ba. Wannan shi ne ilimin da Shaiɗan yake koyarwa. Ya kamata mu ƙi duk abin da yake da irin wannan hali. Bai kamata mu tsoma kanmu cikin mesmerism da hypnotism ba—ilimin na wancan wanda ya rasa matsayinsa na farko, aka kuma kore shi daga farfajiyoyin sama.” Manuscript 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

Ana aiwatar da hipnotisanci a cikin duniya a yau ta hannun manyan kattai na fasaha ta hanyar shafin yanar gizo na duniya baki ɗaya, wanda yake amfani da abin da ake kira ilimin talla na zamani, amma a zahiri shi ne matuƙar ƙwarewar tsohon ilimin hipnotisanci na Shaiɗan. Masu ra’ayin dunƙulewar duniya, manyan kattai na fasaha da attajirai masu biliyoyi suna niyyar kama ganimarsu a cikin “gizo” na ruɗi wanda an riga an kafa shi a faɗin duniya baki ɗaya. Idan kana so, wannan shi ne PsyOps na Shaiɗan a kan dukan duniya. Saƙonnin shaiɗani ne suke jagorantar duniya zuwa Armageddon, kuma ana shelanta waɗannan saƙonnin shaiɗani a sammai a daidai wannan lokaci da mala’iku uku suke shelanta saƙon Almasihu a sammai.

> 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. Revelation 14:6–11.

> Sai na ga wani mala’ika kuma yana tashi a tsakiyar sararin sama, yana da madawwamiyar bishara domin ya yi shelar ta ga mazaunan duniya, da ga 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 masa sujada, shi wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwa. Sai wani mala’ika kuma ya bi bayansa, yana cewa, Babila ta fāɗi, ta fāɗi, babban birnin nan, domin ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta. Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani ya yi wa dabbar nan da surarta sujada, 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 a cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban tsarkakan mala’iku, da kuma a gaban Ɗan Ragon: Hayakin azabarsu kuwa yana tashi har abada abadin; ba su da hutawa dare ko rana, su waɗanda suke yi wa dabbar nan da surarta sujada, da duk wanda yake karɓar alamar sunanta. Ru’ya ta Yohanna 14:6–11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

“Ruhohin” da suke fitowa daga kowane ɓangare na wannan haɗin kai mai ninki uku, daga bakunansu suke fitowa. Maganar da al’umma ke yi ita ce aikin gwamnatinta.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Maganar al’umma ita ce aikin hukumomin dokokinta da na shari’arta.” The Great Controversy, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

An yi wa Irmiya alkawari cewa idan zai raba alkama da ɓawo, ba kuma ya koma ga ɓawon ba (ko da yake ɓawon zai iya komowa gare shi), to Allah zai mai da shi “bakinsa.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.

> Ban zauna a cikin taron masu izgili ba, ban kuwa yi murna ba; na zauna ni kaɗai saboda hannunka, gama ka cika ni da fushi. Me ya sa azabana take dawwama, raunina kuma marar waraka ne, wanda ya ƙi warkewa? Za ka zama mini kamar mai ƙarya ne gaba ɗaya, kamar ruwaye masu ƙarewa? Saboda haka, ga abin da Ubangiji yana cewa, In ka komo, to, zan komo da kai kuma, za ka tsaya a gabana; in kuma ka fitar da mai daraja daga cikin marar amfani, za ka zama kamar bakina; bari su komo gare ka, amma kai kada ka komo gare su. Irmiya 15:17–19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Irmiya yana wakiltar Millerites a rashin cikar begensu na farko, waɗanda suka ɗauka cewa Allah ya yi ƙarya. Allah bai yi ƙarya ba; kawai ya rufe kuskuren da ke cikin jadawalin 1843 da hannunsa. An yi wa Irmiya alkawari, kamar yadda aka yi alkawari ga waɗanda suka yi rashin cika bege a ranar 18 ga Yuli, 2020; cewa idan za su raba kansu da marasa hikima da koyarwar Shaidan da suka kasance kafin wannan rashin cika bege, to, Ubangiji zai mai da Irmiya, da waɗanda yake wakilta, “bakinsa.” An ƙirƙiri jadawalin 1843 ne domin cika umarnin yin haka da ke cikin Habakkuk sura ta biyu.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “Shaidar haɗin kai ta masu wa’azin Zuwan Almasihu na Biyu da kuma mujallunsu ce, sa’ad da suke tsaye a kan ‘bangaskiya ta asali,’ cewa wallafa jadawalin nan cikar Habakkuk 2:2, 3 ce. Idan jadawalin batun annabci ne (kuma waɗanda suke musun haka suna barin bangaskiya ta asali), to, abin da ya biyo baya shi ne cewa 457 K.H. ita ce shekarar da za a fara lissafin kwanaki 2300 daga gare ta. Ya zama dole 1843 ta kasance farkon lokacin da aka wallafa domin ‘wahayin’ ya ‘jinkirta,’ ko kuma domin a kasance da wani lokacin jinkiri, wanda a cikinsa ƙungiyar budurwai za ta yi gyangyaɗi ta yi barci a kan babban batun lokaci, gab da a tashe su ta wurin Kiran Tsakar Dare.” James White, Second Advent Review and Sabbath Herald, Juzu’i na 1, Lamba ta 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Ubangiji, ta wurin Habakkuk, ya umarci Millerites su samar da jadawalin 1843, kuma yana ɗauke da kuskure wanda Ubangiji ya rufe da hannunsa. Wannan ne ya sa Irmiya ya bayyana cewa rashin cikar begensa ya kasance ne saboda hannun Allah. Sa’ad da, bayan wannan rashin cikar bege, Ubangiji ya komo da Millerites zuwa sura ta biyu ta Habakkuk, sai suka ga alkawarin cewa, ko da wahayin zai jinkirta, su jira shi, gama ba zai yi ƙarya ba, kuma a ƙarshe zai “yi magana”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Wahayin da yake “magana” ya wakilci abin da saƙon annabci ya ƙunsa, kuma alkawarin da aka yi wa Irmiya shi ne cewa, idan zai kakkaɓe baƙin cikinsa, ya komo ga ƙwazon saƙon da yake da shi kafin wannan baƙin ciki, kuma idan zai bambanta tsakanin alkama da ƙaiƙayi, zai zama “bakin” Allah, kuma zai gabatar da saƙon Kiran Tsakar Dare.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Gama wahayi yana nan har zuwa ƙayyadadden lokaci; amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba. Ko da ya yi jinkiri, ka jira shi; domin lalle zai zo, ba zai yi jinkiri ba. Habakkuk 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Waɗanda Irmiya yake wakilta, a cikin motsin mala’ika na fari da na uku duka, waɗanda suka cika umarnin komawa, za su zama “bakin” Ubangiji a yaƙin da ake yi da muguwar haɗaka, a fagen fama na sama ta fari. Za su gabatar da saƙon Kukan Tsakar Dare. Waɗanda Irmiya yake wakilta yanzu suna jin “murya” a cikin jeji. Kwanaki uku da rabi na alama, alama ce ta jejin annabci.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Muryar mai kira a cikin jeji cewa, Ku shirya hanyar Ubangiji, ku daidaita babban hanya a cikin hamada domin Allahnmu. Kowane kwari za a ɗaukaka shi, kowane dutse da tudu kuma za a ƙasƙantar da su; karkatattun wurare za su daidaitu, wurare masu kauri kuma su zama fili. Kuma ɗaukakar Ubangiji za a bayyana, dukan ’yan Adam kuma za su gan ta tare; gama bakin Ubangiji ne ya faɗa. Ishaya 40:3–5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Za mu ci gaba da nazarinmu game da yaƙi na ƙarshe na yaƙin lokacin gwaji, wanda ya fara a sama ta uku kuma ya ƙare a sama ta farko, a talifi na gaba.

> Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

> Sa’an nan dukan Midiyanawa, da Amalekawa, da ’ya’yan gabas suka taru wuri ɗaya, suka haye, suka kafa sansani a kwarin Yezire’el. Amma Ruhun Ubangiji ya sauko a kan Gidiyon, sai ya busa ƙaho; kuma Abiyezer suka taru suka bi shi. Ya kuma aiki manzanni cikin dukan Manassa; su ma suka taru suka bi shi. Ya kuma aiki manzanni zuwa ga Asher, da zuwa ga Zebulun, da zuwa ga Naftali; suka kuwa hau suka tarye su. Alƙalawa 6:33–35.

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