Article

# Laodicea - Number Five

Laodicea — Lamba ta Biyar

The Last Three

Uku na Ƙarshe

Author

Jeff Pippenger

Published

September 3, 2023

Formats

PDF
Word

Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.

A bisa manufa, ya kamata a fahimci ikkilisiyoyi bakwai da hatimai bakwai a matsayin alamomi masu tafiya a layi ɗaya, waɗanda suke wakiltar layukan ciki da na waje na tarihi guda ɗaya. Haka kuma yana da muhimmanci a lura cewa, sa’ad da ake la’akari da ikkilisiyoyi ukun ƙarshe da hatimai ukun ƙarshe, layin tarihi da ke wakiltar tarihin ci gaba ba shi ne babban batun waɗannan alamomi ba. Sa’ad da ake amfani da ikkilisiyoyin a cikin mahallin tarihohi masu tafiya a layi ɗaya, ci gaban tarihi muhimmin ɓangare ne na wannan alamar; amma ba haka lamarin yake ba sa’ad da ake ɗaukar ikkilisiyoyi ukun ƙarshe da hatimai ukun ƙarshe a matsayin alama mai cin gashin kanta.

The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.

Ikklisiyoyi uku na ƙarshe a matsayin alama suna magana ne game da dangantakar ƙungiyoyi uku da kuma yanayin mu’amalar waɗannan ƙungiyoyi uku na masu sujada kamar yadda ikklisiyoyi daban-daban suka wakilta. Hatimai uku na ƙarshe suna bayyana mutanen Allah kamar yadda Musa da Iliya suka wakilta. Iliya yana wakiltar dubu ɗari da arba’in da huɗu, Musa kuma matattu masu adalci.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.

> Kuma sa’ad da ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagade rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe. Sai suka yi kira da babbar murya, suna cewa, Har yaushe ne, ya Ubangiji, mai tsarki, mai gaskiya, ba za ka yi hukunci ba, ka ɗauki fansar jininmu a kan waɗanda suke zaune a duniya? Sai aka ba wa kowannensu fararen riguna; aka kuma faɗa musu su huta har yanzu ɗan ƙanƙanin lokaci, har sai abokan bautarsu da ’yan’uwansu su ma, waɗanda za a kashe kamar yadda aka kashe su, suka cika. Kuma sa’ad da ya buɗe hatimi na shida, sai ga wata babbar girgizar ƙasa; rana ta yi baƙi kamar baƙin tsumman gashi, wata kuma ta zama kamar jini. Taurarin sama kuwa suka faɗo ƙasa, kamar yadda itacen ɓaure yake zubar da ɗiyan ɓaurensa marasa nunu sa’ad da iska mai ƙarfi ta kaɗa shi. Sama kuma ta gushe kamar littafi sa’ad da ake naɗe shi; kowane dutse da kowane tsibiri kuwa aka motsa su daga wurarensu. Sarakunan duniya kuwa, da manyan mutane, da attajirai, da manyan kwamandoji, da jarumawa, da kowane bawa, da kowane ’yantacce, suka ɓoye kansu a cikin kogwanni da cikin duwatsun tsaunuka; suka ce wa duwatsu da duwatsun ƙasa, Ku fāɗo a kanmu, ku ɓoye mu daga fuskar wanda yake zaune a kan kursiyi, da kuma daga fushin Ɗan Ragon nan. Gama babbar ranar fushinsa ta zo; wa kuwa zai iya tsayawa? Ru’ya ta Yohanna 6:9–17.

Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.

’Yar’uwa White ta sanar da mu cewa hatimi na biyar yana magana ne game da “wani zamani a nan gaba.” Ayoyin hatimi na biyar suna tambayar yaushe Allah zai yi wa papanci hukunci saboda kashe mutanen Allah a lokacin Zamanan Duhu. An ba da amsa cewa a cikin “kwanaki na ƙarshe” Allah zai yi wa papanci hukunci saboda kisan da suka yi, kuma har ila yau saboda wani rukuni na shahidan papanci waɗanda su ma papancin zai kashe a lokacin rikicin dokar Lahadi.

> “‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Kuma sa’ad da ya buɗe hatimi na biyar... [Wahayin Yahaya 6:9–11]. A nan an nuna wa Yohanna al’amura waɗanda ba na zahiri ba ne, sai dai waɗanda za su kasance a wani zamani a nan gaba.” Manuscript Releases, juzu’i na 20, 197.

Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.

Wahayi kuma ya tabbatar da cewa rayukan da suke ƙarƙashin bagadi, waɗanda suke marmarin sanin lokacin da Allah zai hukunta papanci, suna da alaƙa da muryoyi biyu na mala’ikan da yake haskaka duniya da ɗaukakarsa a sura ta goma sha takwas na Ru’ya ta Yohanna.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.

> “Sa’ad da aka buɗe hatimi na biyar, Yohanna Mai Bayyanawa a cikin wahayi ya ga a ƙarƙashin bagaden taron waɗanda aka kashe saboda Maganar Allah da kuma shaidar Yesu Almasihu. Bayan wannan kuma sai abubuwan da aka bayyana a cikin sura ta goma sha takwas ta Ru’ya ta Yohanna suka biyo baya, sa’ad da ake kiran waɗanda suke masu aminci da na gaskiya su fito daga Babila. Ru’ya ta Yohanna 18:1–5 an kawo ta.” Manuscript Releases, juzu’i na 20, 14.

In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.

A cikin Ru’ya ta Yohanna sura ta goma sha takwas, shari’ar Katolika ninki biyu ce; domin a nan da nan an hukunta ta ba domin waɗanda za ta kashe a cikin “kwanaki na ƙarshe” kaɗai ba, har ma saboda waɗanda aka kashe a zamanin duhun mulkin paparoma.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Sai na ji wata murya dabam daga sama tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ta sāka muku, ku ninka mata sau biyu bisa ga ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 18:4–6.

The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.

Hatimi na shida yana ba da ɗaya daga cikin fitattun misalan Littafi Mai Tsarki game da abubuwan da suke faruwa nan da nan kafin zuwan Almasihu na biyu a lokacin annoba bakwai na ƙarshe. Yana ƙarewa da gabatarwar zuwa babi na bakwai na Ru’ya ta Yohanna, wanda ke ba da amsar tambayar da aka ɗaga a aya ta ƙarshe ta hatimi na shida, “wa zai iya tsayawa?” Akwai ƙungiyoyi biyu da za su tsaya a matsayin tuta ta Allah a rikicin dokar Lahadi wanda yake ƙarewa sa’ad da annoba bakwai na ƙarshe suka iso. Waɗannan ƙungiyoyi biyu su ne dubu ɗari da arba’in da huɗu, waɗanda Iliya yake wakilta, da kuma “babban taro,” waɗanda Musa yake wakilta. An riga an bayyana waɗannan alamomi biyu na Musa da Iliya a matsayin waɗanda suke tsayawa a ƙarshen duniya, gama su biyun sun tsaya tare da Almasihu a kan Dutsen Sāke-siffa.

The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.

An bai wa rukuni na farko na shahidan papanci daga Zamanin Duhu fararen riguna, kuma rukuni na biyu da aka ce musu su jira har sai an cika wannan rukuni shi ne “taro mai girma” waɗanda su ma suke sanye da fararen riguna. Hatimi na biyar da na shida ba sa ba da tarihin da ya yi daidai da ikkilisiyoyi na biyar da na shida; a maimakon haka, suna ba da shaida game da rukuni biyu waɗanda suke tsayawa a matsayin tuta ga Ubangiji a cikin “kwanaki na ƙarshe.” Waɗannan rukuni biyu su ne waɗanda suke shelanta saƙonnin muryoyi biyu da ke cikin Wahayi sura ta goma sha takwas. Saƙon da ake sai an shelanta a lokacin yana tare da zubowar Ruhu Mai Tsarki kamar yadda tarihin Fentikos da tarihin Kiran Tsakar Dare a farkon Adventism suka zama alama a gare shi.

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

> “Mala’ikan da yake haɗuwa wajen shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an annabta wani aiki mai faɗi a duk duniya kuma mai iko na ban mamaki. Motsin zuwan Almasihu na 1840–44 ya kasance bayyananniyar fitowar ikon Allah mai ɗaukaka; an kai saƙon mala’ika na farko zuwa kowane tashar mishan a duniya, kuma a wasu ƙasashe an ga irin babban sha’awar addini mafi girma da aka taɓa gani a kowace ƙasa tun bayan Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a zarce su ta wurin motsi mai ƙarfi ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.

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

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

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Babban aikin bishara ba zai ƙare da ƙarancin bayyanuwar ikon Allah fiye da wadda ta bayyana farkonsa ba. Annabce-annabcen da aka cika a zubar ruwan sama na fari a farkon bishara, za a kuma sāke cika su a ruwan sama na ƙarshe a ƙarshenta. A nan ne ‘lokutan wartsakewa’ waɗanda manzo Bitrus ya sa ido gare su lokacin da ya ce: ‘Saboda haka ku tuba, ku komo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko da Yesu.’ Ayyukan Manzanni 3:19, 20.” The Great Controversy, 611.

After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.

Bayan hatimi na shida ya tayar da tambayar da ta gabatar da Iliya da Musa da aka wakilta a cikin sura ta bakwai ta Wahayin Yahaya, sai aka buɗe hatimi na bakwai, kuma ya bayyana zubowar Ruhu Mai Tsarki a kan waɗannan ƙungiyoyi biyu. Ya kamata a lura cewa a cikin wannan bayani akwai shiru na rabin sa’a. Zubowar ruwan sama na ƙarshe da aka wakilta ta wurin buɗewar hatimi na bakwai ya haɗa da wani lokaci na shiru.

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

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

As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.

Kamar yadda aka riga aka lura a cikin sakin layin da ke cikin The Great Controversy, ruwan sama na ƙarshe ya fara zubowa sa’ad da mala’ikan mai ƙarfi ya sauko, ya kuma haskaka duniya da ɗaukakarsa. Ruwan sama na ƙarshe ya fara ne sa’ad da “manyan gine-ginen Birnin New York suka rushe” 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 kuma ga maganar da aka ce na furta cewa za a shafe New York ta hanyar wani gagarumin igiyar ruwa? Wannan ban taɓa faɗa ba. Na faɗa ne cewa, sa’ad da nake kallon manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Wane irin munanan al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargadi ne game da abin da ke zuwa bisa duniya. Amma ba ni da wani haske na musamman dangane da abin da ke zuwa kan New York, sai dai kawai na san cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da juyar da ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga Ubangiji, taɓawa guda ɗaya na ikonSa mai girma, waɗannan manyan gini-gini za su fāɗi. Al’amura za su faru masu ban tsoro irin waɗanda ba za mu iya tunaninsu ba.” Review and Herald, 5 ga Yuli, 1906.

On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.

A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara sauka, kuma zubowar wannan ruwan sama yana saukowa a kan waɗanda Iliya da Musa suke wakilta, kuma ya haɗa da wani lokaci na shiru. Wani lokaci na shiru ga Musa da Iliya an kuma wakilta a cikin sura ta goma sha ɗaya ta Ru’ya ta Yohanna, inda Musa da Iliya, waɗannan annabawa biyu da suka azabtar da duniya, aka “kashe” su a cikin tituna. Amma bayan kwana uku da rabi suka fito daga kogon Horeb suka hau zuwa sama. A cikin tarihin ruwan sama na ƙarshe, saƙon, wanda waɗannan manzanni biyu suke wakilta, ana kashe shi kuma a jefa shi cikin titi, amma ba a binne shi ba sai an ta da shi. Wannan na ɗaya daga cikin manyan gaskiya da Zakin kabilar Yahuza yake warware hatiminsa a kai yanzu.

The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.

Hatimai uku na ƙarshe suna bayyana motsi na ƙarshe na mutanen Allah kamar yadda Iliya da Musa suke wakilta. Wannan motsi yana mutuwa kuma ana ta da shi daga matattu. Motsi ne, gama Adventism ya fara ne da wani motsi da ya ci gaba har zuwa 1863 sa’ad da suka ajiye gaskiya ta farko da aka yi wa William Miller jagora ya gane. A 1863 motsin ya ƙare, gama a 1863 bisa doka suka zama coci. Alfa da Omega yana nanata cewa idan Ya fara mutanensa na saura a matsayin motsi, to haka kuma zai ƙare da shi a matsayin motsi.

We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.

Yanzu mun kammala bitar ikkilisiyoyi bakwai da hatimai bakwai. A cikin hatimai uku na ƙarshe muna ganin rukuni biyu na waɗanda aka fansa waɗanda Musa da Iliya suke wakilta. Dukan waɗannan hatiman suna ba da shaida game da mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas. Sa’ad da ya sauko a ranar 11 ga Satumba, 2001, rukuni biyu na waɗanda aka fansa suka shiga cikin tsarin tsarkakewa wanda aka ƙera domin fallasa da kuma raba rukuni biyu na masu sujada a cikin wannan motsi a ƙarshen Adventism, kamar yadda motsin farkon Adventism ya riga ya nuna ta annabta. Daniyel ya bayyana cewa wani rukuni, wanda ya kira mugaye, ba za su fahimci ƙaruwar ilimi ba, amma masu hikima suna fahimta. Matiyu ya sanar da mu cewa waɗanda ba su da fahimtar ilimin da aka warware hatiminsa su ne budurwa marar hikima. Budurwai masu hikima suna nuna a cikin rikicin tsakar dare cewa sun fahimta kuma suna da wannan ƙaruwar ilimi. Masu hikima da marasa hikima ana wakiltarsu ta wurin ikkilisiyar Filadelfiya ko kuwa ikkilisiyar Lawodikiya. Mugaye, budurwai marasa hikima na Lawodikiya, za a tofar da su daga bakin Ubangiji, yayin da masu hikima suke karɓar sunan Allah, ko halinsa, a goshinsu. Idan ikkilisiya ta shida, wato Filadelfiya, tana wakiltar masu hikima, ta yaya ne ikkilisiya ta bakwai, wato Lawodikiya, take wakiltar mugaye? Idan haka ne, to jerin ya fita daga tsari, ko ba haka ba? Amsar, ba shakka, Alpha da Omega ne suke warware ta.

At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.

A farkon mutanen Allah na farko da aka tsara cikin ƙungiya mai suna, wato Isra’ila ta dā, Musa ya kasance alamar Kristi a ƙarshen wannan al’umma mai suna.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.

> Gama lalle ne Musa ya ce wa kakanni, Ubangiji Allahnku zai tashe muku Annabi daga cikin ’yan’uwanku, kamar ni; shi za ku saurara wa a cikin dukan al’amuran da duk abin da zai faɗa muku. Kuma zai zama, cewa kowane rai wanda ba zai saurari wannan Annabin ba, za a hallaka shi daga cikin jama’a. Ayyukan Manzanni 3:22, 23.

At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.

A ƙarshen jama’ar Allah ta fari mai suna, Yohanna Mai Baftisma shi ne ɗan saƙon Iliya wanda ya shirya hanya domin zuwan Almasihu na fari. Sa’an nan Yesu zai miƙa hadayarsa a kan gicciye, kuma daga nan ya fara aikin Babban Firist nasa a wuri mai tsarki na Wuri Mai Tsarki na samaniya. A farkon jama’ar Allah ta biyu mai suna, Isra’ila ta zamani, William Miller shi ne ɗan saƙon Iliya wanda ya shirya hanya domin Zuwan Almasihu na Biyu. Sa’an nan Yesu ya zo ba zato cikin Wuri Mafi Tsarki kuma ya fara shari’a. A ƙarshen jama’ar Allah ta biyu mai suna, wani ɗan saƙon Iliya na ƙarshe ya shirya hanya domin Almasihu ya fara zamanin shari’ar masu rai, kammalawar aikinsa a matsayin Babban Firist na Samaniya da Zuwansa na Biyu.

William Miller symbolizes not only the messenger, but the movement he was associated with.

William Miller yana wakiltar ba kawai manzon ba, amma kuma motsin da yake da alaƙa da shi.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….

> “Cikin rawar jiki, William Miller ya fara buɗe wa mutane asiran mulkin Allah, yana bishe masu saurarensa ta cikin annabce-annabce har zuwa zuwan Almasihu na biyu. Da kowace ƙoƙari da ya yi, ya ƙara samun ƙarfi. Kamar yadda Yohanna Mai Baftisma ya shelanta zuwan Yesu na fari ya kuma shirya hanya domin zuwansa, haka William Miller da waɗanda suka haɗa kai da shi suka yi shelar zuwan Ɗan Allah na biyu…. ”

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.

> “An kai dubbai ga rungumar gaskiyar da William Miller ya yi wa’azi a kanta, kuma an tashe bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon.” Early Writings, 229, 230, 233.

In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.

A farkon Isra’ila ta dā, Allah ya kira Musa, wanda ya sami shekaru arba’in na gurbatacciyar tarbiyya a Masar, abin da ya sa ya buƙaci shekaru arba’in na rayuwa a jeji domin a yi ƙoƙarin kawar da tasirin Masar daga halinsa. Shekaru arba’in bayan haihuwarsa, da yake ya fahimci cewa an zaɓe shi domin ya fitar da mutanen Allah daga Masar, Musa ya yi amfani da ƙarfin mutum ya kashe Bamasare. Shekaru arba’in bayan haka, a wurin ƙurar da ke ci ba ta ƙonewa, ya yi tawaye ga kiran Allah. Bayan da a ƙarshe ya karɓi kiran, ya yi watsi da umurnin a yi wa ɗansa kaciya har sai da aka razana shi da mutuwa. A kan iyakar Ƙasar Alƙawari, ya yi tawaye ya kuma bugi Dutsen a karo na biyu. A farkon Isra’ila ta dā, Musa yana da siffofin hali na mutumin Laodiceya. Duk da haka, ya cika babban kiransa mai tsarki, har da zama alamar Kristi a ƙarshen Isra’ila ta dā. Kristi, wanda ya yi fama da Yahudawa masu gardama, ko kuwa waɗanda suka ce su Yahudawa ne amma ba haka ba ne, ya wakilci halin mutumin Filadelfiya. A farkon Isra’ila ta dā Musa ya wakilci mutumin Laodiceya mai bukatar zinariya, maganin ido, da fararen tufafi. A ƙarshe Kristi mutumin Filadelfiya ne.

At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.

A farkon Adventism, William Miller, wanda waɗancan kaɗan a Sardis da ba su ƙazantar da tufafinsu ba suke wakilta, ya wakilci wani ɗan Philadelphia, haka ma motsin da yake da alaƙa da shi. A ƙarshen Adventism, motsin da ya gane lokacin ƙarshe a 1989 ya kasance Laodicea daidai gwargwado kamar yadda Musa ya kasance. Motsin Millerite yana misalta motsin Future for America tare da gargaɗin annabci cewa motsi na farko ya cika ta wurin ’yan Philadelphia a lokacin Philadelphia, kuma motsi na ƙarshe yana cika ta wurin ’yan Laodicea a lokacin Laodicea.

I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.

Ni ne shaida fiye da kowane mutum da ke da alaƙa da tarihin Future for America game da mafi yawan tarihin annabci na wannan motsi tun daga 1989, kuma ina ba da shaida cewa ni da kaina na bi ta cikin tarihin tun daga farkonsa a 1989 zuwa gaba a matsayin ɗan Adventist na Laodicea da aka tabbatar. Akwai rayuka da yawa a kan wannan hanya waɗanda za su tabbatar da shaidata. Haka kuma zan iya ba da shaida da tabbaci cewa waɗanda suke da alaƙa da wannan motsi a ƙarshen Adventism su ma ‘yan Adventist na Laodicea ne da aka tabbatar. Mutanen farko da aka ba suna suna farawa da wani ɗan Laodicea wanda ya zama ɗan Philadelphia kuma ya ƙare da ɗan Philadelphia. Mutanen na biyu da aka ba suna suna farawa da ɗan Philadelphia kuma su ƙare da wani ɗan Laodicea wanda aka kira ya zama ɗan Philadelphia. Wannan ita ce alamar Alpha da Omega.

In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.

Duk da mummunar makantar ruhaniya mai cike da talauci da rashin taimako ta jagoran da kuma waɗanda suka haɗa kai da shi, Allah har yanzu Ya ci gaba da shiryarwa da sarrafa alamomin annabci da suka faru tun daga 1989 har zuwa yanzu. Duk da tsiraicin ruhaniya da talaucin jagoran da kuma waɗanda suka haɗa kai da shi, Allah har yanzu yana shiryar da buɗe hatimin gaskiyoyin da Ya ga ya dace a buɗe hatiminsu. Cikin jinƙansa, wanda ba ya taɓa rabuwa da “gaskiyarsa,” Ya ƙirƙiri tsari na tsarkakewa wanda ya tanadar wa Ba-Laodikiya ya mutu, sannan daga baya a tashe shi a matsayin Ba-Filadelfiya. Wannan mutuwa da tashin matuwa an kwatanta su ta wurin marubutan littattafan Daniyel da Ru’ya ta Yohanna, waɗanda dukansu biyu aka kashe su a alama sannan aka tashe su. An ta da Yohanna daga mutuwar jefa shi cikin tukunya ta tafasasshen mai, Daniyel kuma daga kogon zakuna masu yunwa. Saboda haka, littattafan nan biyu, waɗanda littafi guda ne, suna ba da ƙarfi ga alamar mutuwa da tashin matuwa a matsayin wani ɓangare na saƙon da ake buɗe hatiminsa yanzu.

As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.

Yayin da motsin cikin “kwanaki na ƙarshe” na shari’ar bincike, (wanda motsin Millerite ya kasance alama ta shi), ya kusanci ƙarshen zamani, Allah ya ƙaddara cewa za a kashe jagoran da kuma motsin, sa’an nan kuma a tashe su daga matattu. A cikin mahallin ikkilisiyoyi bakwai, an kashe Laodicea a ranar 18 ga Yuli, 2020, kuma za a tashe ta a matsayin Filadelfiya kafin dokar Lahadi mai gabatowa. Motsin da aka tashe daga matattu zai kasance daga cikin ikkilisiyoyi bakwai, amma shi ne na takwas. Motsin zai kasance na takwas, wato daga cikin bakwai.

This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.

An tabbatar da wannan asirin annabci a cikin littafin Ru’ya ta Yohanna bisa ga shaidu da dama, ko da yake har zuwa yanzu ba a gane shi ba. A cikin wannan lokacin da muke shiga yanzu, muna shiga cikin jarabawar siffar dabbar, wadda ’Yar’uwa White ta sanar da mu cewa ita ce jarabawar da take zuwa kafin dokar Lahadi. A wurin dokar Lahadi ne ake sa hatimin Allah a kan ’yan Filadelfiya na wannan tarihin. Amma dole ne su wuce jarabawar siffar dabbar da take zuwa kafin lokacin gwaji ya rufe.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Ubangiji ya nuna mini a fili cewa za a kafa siffar dabbar kafin lokacin jarrabawa ya rufe; gama ita ce za ta zama babbar gwaji ga mutanen Allah, wadda za a yanke makomarsu ta har abada ta wurinta. Matsayinka cike yake da ruɗani na rashin daidaito iri-iri, har kaɗan ne kawai za a ruɗe.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a sarari; [Ru’ya ta Yohanna 13:11–17, an kawo aya].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Wannan ita ce jarabawar da dole ne mutanen Allah su fuskanta kafin a hatimce su. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye shari’arsa, kuma suka ƙi karɓar Asabar ta jabu, za su tsaya a ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka bar gaskiyar da ta samo asali daga sama, suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar” Manuscript Releases, juzu’i na 15, 15.

In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.

A cikin wannan tarihin na yanzu, ƙahonan nan biyu da a dā aka bayyana a matsayin Republicanism da Protestantism sun riga sun canza zuwa dimokiraɗiyya da Protestantism mai ridda. Sa’ad da waɗannan ƙahoni biyu suka haɗu gaba ɗaya, sai su zama iko guda, ƙaho guda. A cikin wannan lokaci ɗaya kuma, Allah zai bayyana, ya kuma ɗaukaka, ainihin ƙahon Protestantism domin ya yi gargaɗi game da siffar dabbar. Waɗannan ƙahoni biyu suna tafiya a layi ɗaya da juna har sai Amurka ta daina kasancewa mulki na shida na annabcin Littafi Mai Tsarki.

Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.

Ru’ya ta goma sha bakwai ta bayyana cewa haɗin kai mai ninki uku na macijin (Majalisar Ɗinkin Duniya), dabbar (ikon Paparoma) da annabin ƙarya (Amurka) shi ne ikon da yake kai na takwas, wanda yake daga cikin kawuna bakwai ɗin. Waɗannan kawuna bakwai su ne mulkokin annabcin Littafi Mai Tsarki, suna farawa da Babila, sai Madiyawa da Farisa, Girka, sannan Roma ta arna. Sa’an nan mulki na biyar shi ne Roma ta Paparoma wadda, a ma’anar annabci, ta sami mummunan rauni mai kashewa a shekara ta 1798. A wannan mataki na tarihi mulki na shida na annabcin Littafi Mai Tsarki, wato Amurka, ya hau karagar mulki har sai an kifar da shi a dokar Lahadi mai zuwa nan ba da jimawa ba.

The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.

A lokacin ne za a tilasta wa Majalisar Ɗinkin Duniya, ta wurin ikon da yake tilasta wa dukan duniya su kafa wa dabbar wani siffa, ta yi haka. A wannan lokacin kuma mulki na shida ya riga ya sami mummunan rauni mai kisa, amma a sa’an nan Amurka za ta tilasta wa dukan duniya su amince da shugabancinta a kan Majalisar Ɗinkin Duniya, kuma za ta nemi su kuma amince da ikon ɗabi’a na Paparoma domin ya mallaki haɗin kai mai ninki uku.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.

> Kuma yana ruɗar waɗanda suke zaune a bisa duniya ta wurin waɗancan mu’ujizai waɗanda aka ba shi iko ya yi a gaban dabbar; yana faɗa wa waɗanda suke zaune a bisa duniya cewa su yi wa dabbar siffa, ita wadda ta sami raunin takobi, amma ta rayu. Kuma aka ba shi iko ya ba wa siffar dabbar numfashin rai, domin siffar dabbar ta yi magana, kuma ta sa a kashe duk waɗanda ba za su yi wa siffar dabbar sujada ba. Ru’ya ta Yohanna 13:13, 14.

The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.

Ma’anar kaɗai ta “surar dabbar” a cikin wahayi ita ce tana wakiltar haɗuwar coci (ikon paparoma) da ƙasa (Majalisar Ɗinkin Duniya, yayin da Amurka ke iko da sauran sarakuna tara). Jezebel ita ce ikon papacy; Ahab kuma ita ce Amurka wadda take sarki a kan ƙabilu goma na arewa.

When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.

Sa’ad da Amurka ta fāɗi a lokacin dokar Lahadi, Taya (fafaroma) wadda aka manta da ita tun daga 1798 za a “tuna” da ita, kuma ta fara waƙoƙinta na ruɗi. Saboda rushewar tattalin arziƙi wadda aka wakilta a matsayin “halakar ƙasa” a cikin rubuce-rubucen Ellen White, an tilasta wa Amurka ta haɗa dukan duniya wuri guda domin ta tunkari ikon Littafi Mai Tsarki da ke haɗa hannun kowane mutum gaba ɗaya a kansa. Wannan iko shi ne Musulunci, kamar yadda aka wakilta ta wurin Isma’ilu, uban gado na Musulunci.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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 16:11, 12.

> Mala’ikan Ubangiji kuwa ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa namiji, kuma za ki raɗa masa suna Ishma’ila; gama Ubangiji ya ji wahalarki. Shi kuwa zai zama mutum na jeji; hannunsa zai yi gāba da kowa, hannun kowa kuma zai yi gāba da shi; zai kuwa zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.

The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.

Amurka ta kulla ƙawance da sauran sarakuna tara, tana ɗaukar matsayin jagoranci. Ta yi haka ne na ɗan gajeren lokaci kaɗai, sa’an nan kuma za ta nace cewa ikon Paparoma ya zama shugaban dukan wannan, kamar yadda Jezebel ta mallaki iko a kan Ahab.

Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.

Saboda haka, ƙawancen nan mai ninki uku na macijin, da dabbar, da annabin ƙarya, suka tafi tare zuwa Armageddon. Lamba takwas tana wakiltar tashin matattu, kuma mulkin da annabci ya nuna cewa ya karɓi rauni mai hallaka shi ne mulki na biyar, wato ikon Paparoma. Sa’ad da aka tayar da tsarin Paparoma, sai ya zama mulki na takwas, kuma ana ba shi iko a kan haɗin kan nan mai ninki uku; wannan mulki na takwas kuwa shi ne kai ɗaya daga cikin mulkoki bakwai wanda aka riga aka gane a matsayin wanda ya karɓi rauni mai hallaka, amma hurarrun maganar Allah kuma sun bayyana warkewar wannan rauni mai hallaka.

> “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.

> “Yayinda muke kusantar rikicin ƙarshe, yana da matuƙar muhimmanci a sami jituwa da haɗin kai a tsakanin kayan aikin Ubangiji. Duniya cike take da guguwa da yaƙi da saɓani. Amma a ƙarƙashin kai ɗaya—ikon papanci—mutane za su haɗu domin su yi gāba da Allah a cikin mutumin shaidunsa. Wannan haɗin kai babban mai ridda ne yake ƙarfafa shi. Yayinda yake neman haɗa wakilansa domin su yi yaƙi da gaskiya, zai yi aiki kuma domin ya rarraba ya warwatsa masu kāre ta. Kishi, mummunan zato, mugun magana, shi ne yake zuga su domin su haifar da rashin jituwa da rarrabuwar kai.” Testimonies, volume 7, 182.

The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.

Masarauta ta biyar, da masarauta ta shida, da kuma masarauta ta bakwai a wannan lokaci duk sun riga sun rasa masarautunsu na kashin kansu; saboda haka, ana tā da masarautunsu dabam-dabam gaba ɗaya tare a matsayin masarauta guda ɗaya wadda ta ƙunshi sassa uku, tana kwaikwayon tsarin uku-biyu na Allahntaka.

The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.

Masarauta ta shida wadda ta fara da ƙaho biyu kamar na ɗan rago kuma ta ƙare a matsayin ƙaho ɗaya mai magana kamar maciji tana da sifar annabci ta ikon Paparoma, domin ta zama siffar dabbar. Ita ce dabbar, ikon Paparoma, wadda aka fi wakilta kai tsaye a matsayin tashin matacciyar masarauta ta takwas wadda take daga cikin bakwai. Amma ko da yake ikon Paparoma ne ya fi cika wannan asirin annabci kai tsaye, na cewa ta takwas tana daga cikin bakwai, Amurka tana kafa siffar Paparoma, sabili da haka a annabce tana haifar da irin waɗannan siffofi iri ɗaya da ikon Paparoma.

The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.

Amurka ta fara ne a shekara ta 1798 sa’ad da, bisa ga Ishaya ashirin da uku, Taya, ikon papanci, za a manta da ita har zuwa ƙarshen masarauta ta shida. Shekara ta 1798 ce lokacin ƙarshe ga Milleriyawa a farkon Adventism. Zuwa bazarar shekara ta 1844, Adventism na Milleriyawa ya karɓi alkyabbar Furotestantci wadda take tafiya a layi ɗaya da ƙahon Jamhuriyanci mai wakiltar gwamnatin Amurka. Ƙahonin biyu suna a kan dabba ɗaya, saboda haka suna ci gaba cikin tarihi tare. Farkon da ƙarshen Adventism suna tafiya a layi ɗaya da ƙahon Jamhuriyanci. Tarihin daga 1798 har zuwa lokacin da Furotestoci suka ƙi saƙon mala’ika na fari shi ne lokacin da Allah ya kafa wannan ƙahon Furotesta. Ya yi haka ta hanyar tsarin gwaji, kamar yadda ya yi da ƙahon Jamhuriyanci. Akwai abubuwa da yawa da za a faɗa game da waɗannan ƙahoni masu tafiya a layi ɗaya, amma ba yanzu ba.

The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.

Ƙahon Republican yana yin zina da Furotestantism mai ridda, ba da ƙahon Furotesta na gaskiya ba, gama ƙahon gaskiya amaryar Ɗan Rago ce, kuma ita budurwa ce. Tun daga lokacin ƙarshe a shekara ta 1989, an yi shugabanni bakwai. Na shida cikin waɗannan shugabannin ya karɓi rauni mai kisa a daidai shekarar da motsin da yake a ƙarshen Adventism shi ma ya karɓi rauni mai kisa. Shugaban ƙasa na takwas tun daga lokacin ƙarshe a shekara ta 1989, shi ne wanda ya karɓi rauni mai kisa wanda aka warkar. Dole ne ya zama shugaban ƙasa wanda yake daga cikin bakwai ɗin nan. A lokaci guda, a shekara ta 2020, sa’ad da shugaba na shida ya karɓi rauninsa mai kisa, ƙahon da yanzu yake ɗauke da alkyabbar Furotesta shi ma an kashe shi. Kamar yadda yake da dabbar Katolika, kuma kamar yadda yake da siffar dabbar ta Furotestantism mai ridda, haka ma yake da ƙahon Furotesta na gaske. An wakilta ƙahon Furotesta a matsayin coci ta shida, wadda take zama ta takwas, amma tana daga cikin bakwai.

When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.

Sa’ad da kuke gwada waɗannan ikirari, ku tuna cewa saƙon da za a warware hatiminsa kafin ƙarewar lokacin jarrabawa babu shakka za a gabatar da shi ne a cikin mahallin farkon yana kwatanta ƙarshen. Za a gabatar da wannan saƙo da hanyar “tarihiyyanci,” wadda ke amfani da tarihin Littafi Mai Tsarki a daidaita shi da tarihin duniya domin gano ƙarshen duniya. Wannan saƙo yana ɓullo daga ƙasa.

> Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.

> Gaskiya za ta toho daga ƙasa; adalci kuma zai leka ƙasa daga sama. Hakika, Ubangiji zai ba da abin da yake mai kyau; ƙasarmu kuma za ta ba da amfaninta. Adalci zai tafi a gabansa; zai kuma sa mu cikin hanyar sawunsa. Zabura 85:11–13.

It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.

Ba wai kawai cewa an bayyana ƙasa a cikin wannan nassi a matsayin “ƙasa” ba ne. Nassin da ke cikin Zabura ba wai kawai ya bayyana “ƙasar” a matsayin dabbar “ƙasa” ta Ru’ya ta Yohanna sura ta goma sha uku ba, amma kuma ya nuna cewa “gaskiya” tana “tsiro” daga cikin ƙasa.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.

> “Wace al’umma ta Sabuwar Duniya ce a shekara ta 1798 take tasowa zuwa ga iko, tana ba da alkawarin ƙarfi da girma, kuma tana jan hankalin duniya? Aiwatar da alamar ba ta barin wata tambaya. Al’umma guda ɗaya ce, kuma guda ɗaya kaɗai, ta dace da takamaiman bayanan wannan annabci; tana nuna kai tsaye, ba tare da kuskure ba, zuwa ga Tarayyar Amurka. Sau da yawa, tunani—kusan ainihin kalmomin marubucin mai tsarki—mai jawabi da masanin tarihi sun yi amfani da su ba tare da sani ba wajen bayyana tasowa da bunƙasar wannan al’umma. An ga dabbar tana ‘fitowa daga ƙasa;’ kuma, bisa ga masu fassara, kalmar da aka fassara a nan da cewa ‘fitowa’ a zahiri tana nufin ‘girma ko tsiro kamar shuka.’” The Great Controversy, 440.

The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.

Amurka ita ce dabbar ƙasa wadda “ta fito.” Saboda haka, sa’ad da kuke gwada iƙirarin da aka yi a cikin waɗannan maƙaloli, wahayi yana bayyana cewa saƙon zai kasance bisa ga ka’idar cewa ana misalta ƙarshen abu da farkonsa, za a gabatar da shi a cikin mahallin layin tarihi bisa layin tarihi, kuma dole ne ya fito daga wata murya a Amurka. Tabbatacce ne akwai muryoyi na ƙarya a cikin Amurka, amma bisa ga kuma a ƙarƙashin ikon Kalmar Allah, duk wani manzo ko hidima da ke a ko kuma ta samo asali daga wajen Amurka haske ne na ƙarya. Adventism ya fara ne a Amurka tare da muryar wani mutum da kuma wani motsi da aka kafa a Amurka. Yesu yana misalta ƙarshen abu da farkon abu.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Duk mai kunnen ji, bari yă ji abin da Ruhu yake faɗa wa ikilisiyoyi.

Back to Articles