Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
A cikin sura ta goma sha ɗaya ta Daniyel, akwai layuka da dama na annabci waɗanda dukkansu suke daidaitu da ayoyi shida na ƙarshe na surar. Sashe na annabcin da ya yi daidai da tarihin aya ta arba’in tun daga lokacin ƙarshe a 1989, har zuwa dokar Lahadi ta aya ta arba’in da ɗaya, shi ne sashe na annabcin da aka hatimce har zuwa kwanaki na ƙarshe. Shi ne cikar Daniyel ga Wahayin Yesu Almasihu wanda ake buɗe hatiminsa jim kaɗan kafin ƙofar jinƙai ta rufe. Aya ta biyu ta gabatar da Trump, shugaban ƙasa na ƙarshe daga jam’iyyar Republican, Shugaban ƙasa na ƙarshe, Shugaban ƙasan nan wanda shi ne na takwas daga cikin bakwai, kuma shi ne shugaban ƙasa mafi arziki wanda ya fara tayar da hankalin masu ra’ayin duniya ta sa’ad da ya sanar da takararsa a 2015. Aya ta goma ta nuna 1989, kuma ayoyi na goma sha ɗaya da goma sha biyu suna nuna Yaƙin Yukiren da ya fara a 2014, tare da nasarar Putin da kuma hallakarsa da ta biyo baya.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Ayoyi na goma sha uku zuwa goma sha biyar suna bayyana yaƙi na uku cikin yaƙe-yaƙe uku na aya ta arba’in, wanda ya fara da rushewar Tarayyar Soviet a shekara ta 1989, sa’an nan Yaƙin Ukraine, sannan Yaƙin Panium, wanda yake wakiltar gwagwarmayar waje ta Furotesta mai ridda a cikin Amurka da duniya baki ɗaya a kan masu neman kafa tsarin duniya guda.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Furotestanci mai ridda ya yi rinjaye, kuma ya kafa alaƙar tsarin mulki na haɗin kai sau uku wadda za a aiwatar a dokar Lahadi da ke gabatowa nan ba da daɗewa ba. Dabbar ita ce Katolika, kuma ita ce kan waɗannan iko uku, wadda aka wakilta a matsayin Jezebel da kuma ta wurin tarin wasu alamomi da yawa. Ita ce karuwa wadda take mulki a kan dabbar kuma take hau kanta.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Annabin ƙarya ita ce Amurka, wadda mijinta Ahab yake wakilta, shi ne kuma shugaban mulkin ninki goma na macijin. Yaƙin Panium a shekara ta 200 kafin haihuwar Almasihu yana zama alama ta gwagwarmayar waje tsakanin ra’ayin dunkulewar duniya da Furotesta mai ridda. Gwagwarmayar cikin gida kuma tawaye na shekara ta 167 kafin haihuwar Almasihu ne yake wakilta, wanda ya biyo bayan sake keɓe haikalin kamar yadda ake tunawa da shi ta Hanukkah a shekara ta 164 kafin haihuwar Almasihu; daga nan sai wani zamani daga shekara ta 161 kafin haihuwar Almasihu zuwa 158 kafin haihuwar Almasihu, wanda yake zama alama ta inda Amurka ta kafa wani gunki na haɗin cocin Katolika da jiha, kamar yadda “ƙawancen” yake wakilta.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
A aya ta goma sha uku, Uriah Smith ya sanar da mu cewa shekaru goma sha huɗu bayan Yaƙin Raphia, Ptolemy ya mutu ta wurin “rashin kame kai da lalata, kuma ɗansa, Ptolemy Epiphanes, yaro ne mai shekara huɗu ko biyar a lokacin, ya gaje shi. A daidai wannan lokaci kuwa, Antiochus, bayan ya murƙushe tawaye a cikin mulkinsa, ya kuma rinjaya sassan gabas ya daidaita su cikin biyayya, yana da cikakken sarari don kowane irin yunƙuri sa’ad da matashin Epiphanes ya hau gadon mulkin Masar.” Bayan nasarar Putin mai ɗan gajeren zango ta ƙare, Trump zai kasance a shirye ya mu’amalanta da sabon jaririn sarkin Masar. Kafin ya yi haka, zai kasance ya “murƙushe wani tawaye” a cikin Amurka.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Sa’ad da za a zaɓi Trump, zai aiwatar da dokoki waɗanda Dokokin Alien da Sedition na shekarar 1798 suka riga suka zama alama ta annabci gare su, tare da dakatar da “habeas corpus,” kamar yadda shugaban Republican na farko ya yi a martani ga Yaƙin Basasa. Ayyukansa kuma sun riga sun sami alama ta annabci a cikin ayyukan shugaban ƙasa Grant lokacin da ya yi hulɗa da Ku Klux Klan, da F. D. Roosevelt lokacin da ya tsare Jafanawa da wasu a Yaƙin Duniya na Biyu, da Patriot Act na George Bush na ƙarshe.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Shi kuwa, kamar yadda ya yi da Seleucus, zai murƙushe tawayen da ke cikin Ƙasar Amirka, sa’an nan ya mai da idanunsa ga “sarkin yaro” na Masar. A cikin yin haka, zai kulla ƙawance da Filibus na Makidoniya, gama Smith ya rubuta cewa, “A daidai wannan lokaci, Filibus, sarkin Makidoniya, ya shiga ƙawance da Antiochus domin su raba mulkokin Ptolemy a tsakaninsu, kowane ɗayansu yana nufin ya ɗauki sassan da suke mafi kusa da shi, kuma mafi sauƙin gare shi. A nan kuwa akwai tashi tsaye gāba da sarkin kudu wanda ya isa ya cika annabcin, kuma babu shakka waɗannan su ne ainihin abubuwan da annabcin ya nufa.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Trump zai ƙulla ƙaƙƙarfan haɗin gwiwa da ƙasashen NATO (Majalisar Ɗinkin Duniya), domin tunkarar Rasha, da kuma sarkakiyar warware illolin da za su biyo bayan rushewar Putin. A wancan lokaci, bisa ga aya ta goma sha huɗu, da sharhin Smith, “an gabatar da sabon iko.” Paparoma zai shiga tsakani domin ya kāre Rasha da ƙawayenta masu ƙarƙashinta daga ikon NATO da Amurka, ko kuma kamar yadda sharhin Smith ya kawo, “Roma ta yi magana; kuma Siriya da Makidoniya ba da daɗewa ba suka ga sauyi yana zuwa a kan yanayin mafarkinsu. Romawa suka tsoma baki a madadin saurayin sarkin Masar, da niyyar cewa a kāre shi daga hallakar da Antiochus da Philip suka shirya masa. Wannan kuwa a shekara ta 200 K.H. ne, kuma yana ɗaya daga cikin farkon manyan tsoma-bakin Romawa a cikin harkokin Siriya da Masar.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Roma, karuwar Tayir, sai ta fara rera waƙoƙinta tana yin fasikanci da sarakunan duniya, kafin waɗannan sarakuna su zo ga cikakkiyar biyayya gare ta, ayoyi biyu kacal daga baya. A daidai wannan lokaci kuwa, Yaƙin Panium ya faru. Shekarar 200 K.H. tana nuna karuwar Tayir tana fara rerawa, kuma tana yin haka ne dangane da kare Rasha, wadda Amurka da Majalisar Ɗinkin Duniya suka riga suka amince za su raba domin amfaninsu na juna. Karuwar ta rinjaye su duka biyun, amma sai “yaƙin” Panium ya auku, kuma Amurka ta rinjayi Majalisar Ɗinkin Duniya.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
A ma’anar alama, shekaru talatin da uku daga baya tawaye na Modein ya fara a Amurka. A ma’anar alama, shekaru uku bayan haka, aka kafa sake keɓewar abin da ake kira Furotestantanci da Jamhuriyar Tsarin Mulki, kamar yadda Hanukkah yake wakilta. A ma’anar alama, shekaru uku bayan haka, lokacin da ƙungiyar Yahudawa da Roma take wakilta ya fara.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Motsin ƙarshe za su kasance masu sauri, don haka tarihin da ayoyin suka wakilta na shekaru arba’in da takwas yana bayyana jerin abubuwan da suka faru cikin gaggawa waɗanda annabci ya fayyace a sarari cewa sun fara ne a lokacin ƙarshe a shekara ta 1989, sannan ya biyo bayan yaƙi na biyu na ayoyi na goma sha ɗaya da goma sha biyu a shekara ta 2014, sannan ya biyo bayan shekara ta 2015, lokacin da Trump ya sanar da tsayawarsa takarar shugaban ƙasa, ta haka kuma ya fara aikinsa na annabci na hura wutar tsarin duniya. Da zarar Trump ya fara aikin murƙushe Yaƙin Basasa da ya riga ya fara gudana, zai yi ƙoƙarin kulla kawance da Majalisar Ɗinkin Duniya (NATO—Philip na Makedoniya), kuma Roma za ta fara rerawa. Wannan yunƙurin kulla kawancen ya zama gwagwarmayar neman rinjaye tsakanin waɗannan rundunoni biyu, wadda Yaƙin Panium yake wakilta.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
To, Panium shi ne alamar hanya ta aya ta goma sha uku, inda motsin ƙarshe masu sauri da suke gabatar da dokar Lahadi suka fara. Dukan annabawa sun yi magana fiye da komai game da ƙarshen duniya, fiye da zamanin da suka rayu a cikinsa, kuma Yesu tabbas shi ne mafi girma cikin dukan annabawa. Kusa da gicciye, wanda yake misalta dokar Lahadi, wadda aya ta goma sha shida take wakilta, Yesu ya yi tafiya tare da almajiransa zuwa Panium. Lokacin da ya yi a can, da kuma darussan da ya gabatar a can, suna daidaita da Yaƙin Panium mai gabatowa nan ba da daɗewa ba. Cikin dukan tarihi Panium ya kasance yana da sunaye da dama, kuma a zamanin Kristi sunan Panium shi ne Kaisariya Filibbi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Yanzu Yesu da almajiransa sun shiga ɗaya daga cikin garuruwan da ke kusa da Kaisariya Filibi. Sun riga sun wuce iyakokin Galili, cikin yankin da bautar gumaka ta yi rinjaye. A nan aka janye almajiran daga ƙarƙashin tasirin mulkin Yahudanci, aka kuma kawo su cikin kusanci mafi yawa da bautar arna. A kewaye da su kuwa akwai siffofin camfi iri-iri da suke akwai a dukan sassan duniya. Yesu yana so ganin waɗannan abubuwa ya sa su ji alhakin da ke kansu ga arna. A lokacin zamansa a wannan yanki, ya yi ƙoƙari ya janye daga koyar da jama’a, domin ya ba da kansa sosai ga almajiransa.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Ya kusan ya faɗa musu irin wahalar da take jiransa. Amma da fari sai ya tafi shi kaɗai, ya yi addu’a domin a shirya zukatansu su karɓi kalmominsa. Da ya sāke haɗuwa da su, bai nan da nan ba ya sanar da su abin da yake nufin ya isar musu. Kafin ya yi haka, ya ba su dama su furta bangaskiyarsu gare shi domin a ƙarfafa su domin gwajin da ke zuwa. Ya tambaya, ‘Mutane suna cewa ni, Ɗan Mutum, wane ne?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
“Abin baƙin ciki, almajiran sun zama tilas su amince cewa Isra’ila ta kasa gane Almasihunsu. Haƙiƙa, waɗansu, sa’ad da suka ga mu’ujizansa, sun bayyana shi a matsayin Ɗan Dawuda. Taron jama’a da aka ciyar a Betsaida sun so su shelanta shi sarkin Isra’ila. Mutane da yawa a shirye suke su karɓe shi a matsayin annabi; amma ba su gaskata cewa shi ne Almasihu ba.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Sa’an nan Yesu ya yi tambaya ta biyu, wadda ta shafi almajiransa da kansu: ‘Amma ku, wa kuke cewa ni ne?’ Bitrus ya amsa, ‘Kai ne Almasihu, Ɗan Allah mai rai.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Tun da farko, Bitrus ya gaskata cewa Yesu shi ne Almasihu. Da yawa kuma waɗanda wa’azin Yohanna Mai Baftisma ya rinjaya su, kuma suka karɓi Almasihu, suka fara yin shakka game da aikin Yohanna sa’ad da aka tsare shi aka kuma kashe shi; sai suka soma shakkar cewa Yesu ne Almasihun nan da suka daɗe suna jira. Da yawa daga cikin almajiran da suka yi ɗokin ganin Yesu ya hau gadon sarautar Dawuda suka bar shi sa’ad da suka gane cewa ba shi da irin wannan niyya. Amma Bitrus da abokansa ba su juya daga biyayyarsu gare shi ba. Hanyar sauyawar waɗanda jiya suka yaba, yau kuma suke la’anta, ba ta hallaka bangaskiyar mai-bin Mai Ceto na gaskiya ba. Bitrus ya bayyana cewa, ‘Kai ne Almasihu, Ɗan Allah mai rai.’ Bai jira a ba Ubangijinsa girman sarauta ba, sai dai ya karɓe shi a cikin ƙasƙantar da kansa.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Bitrus ya bayyana bangaskiyar sha biyun. Duk da haka almajiran suna da nisa ƙwarai da fahimtar aikin Almasihu. Adawa da kuma ba da mummunar fahimta da firistoci da shugabanni suka yi, ko da yake ba za ta iya juya su daga wurin Almasihu ba, duk da haka ta jawo musu babban ruɗani. Ba su ga hanyarsu a sarari ba. Tasirin horonsu na farko, koyarwar malamai, ikon al’ada, har yanzu suna hana hangen nesansu ga gaskiya. Daga lokaci zuwa lokaci haskoki masu daraja na haske daga Yesu suna haskakawa a kansu, duk da haka sau da yawa sun kasance kamar mutane masu lalube cikin inuwa. Amma a wannan rana, kafin a kawo su fuska da fuska da babbar jarabawar bangaskiyarsu, Ruhu Mai Tsarki ya sauka a kansu da iko. Na ɗan lokaci kaɗan an kawar da idanunsu daga ‘abubuwan da ake gani,’ domin su dubi ‘abubuwan da ba a gani.’ 2 Korintiyawa 4:18. A ƙarƙashin suturar ɗan-adam suka hango ɗaukakar Ɗan Allah.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
Yesu ya amsa wa Bitrus, yana cewa, “Mai-albarka ne kai, Simon Bar-jona: gama ba jiki da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama.”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Gaskiyar da Bitrus ya furta ita ce tushen bangaskiyar mai bi. Ita ce wadda Kristi da Kansa ya bayyana a matsayin rai madawwami. Amma mallakar wannan sani ba ta ba da wani dalili na ɗaukaka kai ba. Ba ta wurin wata hikima ko nagarta tasa ce aka bayyana wannan ga Bitrus ba. Ba zai taɓa yiwuwa ɗan Adam, da kansa, ya kai ga sanin abin da yake na Allah ba. ‘Ya fi sama tsayi; me za ka iya yi? ya fi lahira zurfi; me za ka iya sani?’ Ayuba 11:8. Ruhu kaɗai na ɗaukaka yaɗa zama ’ya’ya ne zai iya bayyana mana zurfafan al’amuran Allah, waɗanda ‘ido bai gani ba, kunne kuma bai ji ba, ba kuwa su taɓa shiga zuciyar mutum ba.’ ‘Allah kuwa ya bayyana mana su ta wurin Ruhunsa: gama Ruhu yana binciken kome, har ma da zurfafan al’amuran Allah.’ 1 Korintiyawa 2:9, 10. ‘Asirin Ubangiji yana tare da masu tsoronsa;’ kuma gaskiyar cewa Bitrus ya gane ɗaukakar Kristi hujja ce cewa an ‘koyar da shi daga wurin Allah.’ Zabura 25:14; Yohanna 6:45. Lalle ne, hakika, ‘mai albarka ne kai, Simon Bar-jona: gama nama da jini ba su bayyana maka wannan ba.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
“Yesu ya ci gaba da cewa: ‘Ni ma ina gaya maka, Kai ne Bitrus, kuma a kan wannan dutse zan gina Ikklisiyata; ƙofofin jahannama kuwa ba za su yi nasara a kanta ba.’ Kalmar Bitrus tana nufin dutse,—dutsen da ake mirgina. Bitrus ba shi ne dutsen da aka kafa ikkilisiya a kansa ba. Ƙofofin jahannama kuwa sun yi nasara a kansa sa’ad da ya musanta Ubangijinsa da la’ana da rantsuwa. An gina ikkilisiya a kan Wanda ƙofofin jahannama ba za su iya yin nasara a kansa ba.
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Ƙarnuka da yawa kafin bayyanuwar Mai Ceto, Musa ya nuna zuwa ga Dutsen ceton Isra’ila. Mai zabura ya raira waƙa game da ‘Dutsen ƙarfina.’ Ishaya ya rubuta, ‘Ga abin da Ubangiji Allah yana cewa, Duba, na sa a Sihiyona dutse a matsayin harsashi, dutse ne gwadadde, dutsen kusurwa mai daraja, tabbataccen harsashi.’ Kubawar Shari’a 32:4; Zabura 62:7; Ishaya 28:16. Bitrus kansa, yana rubutu ta wurin hurarriyar wahayi, ya danganta wannan annabci ga Yesu. Ya ce, ‘In dai kun ɗanɗana cewa Ubangiji mai alheri ne: gare shi kuma kuke zuwa, dutse mai rai, ko da yake mutane sun ƙi shi, amma a gaban Allah zaɓaɓɓe ne, mai daraja, ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya.’ 1 Bitrus 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“‘Ba wani mutum da zai iya aza wani harsashi dabam sai wanda aka riga aka aza, wanda kuwa shi ne Yesu Almasihu.’ 1 Korintiyawa 3:11. ‘A kan wannan dutse,’ in ji Yesu, ‘zan gina Ikilisiyata.’ A gaban Allah, da dukan halittu masu basira na sama, a gaban rundunar jahannama marar ganuwa, Almasihu ya kafa Ikilisiyarsa a kan Rayayyen Dutse. Wannan Dutse shi ne Kansa,—jikinsa ne kansa, wanda aka karya kuma aka ƙuje saboda mu. Kuma kofofin jahannama ba za su rinjayi ikkilisiyar da aka gina a kan wannan harsashi ba.”
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
“Yaya Ikilisiya ta bayyana da rauni sa’ad da Kristi ya faɗi waɗannan kalmomi! Akwai ƙananan adadin masu bi kaɗai, waɗanda a kansu za a karkatar da dukan ikon aljanu da mugayen mutane; duk da haka, mabiyan Kristi ba za su ji tsoro ba. Da yake an gina su a kan Dutsen ƙarfinsu, ba za a iya rushe su ba.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Tsawon shekaru dubu shida, bangaskiya ta ginu bisa ga Kristi. Tsawon shekaru dubu shida, ambaliya da guguwar hasalar Shaidan sun daki Dutsen cetonmu; amma yana nan a tsaye ba tare da ya motsa ba.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Bitrus ya bayyana gaskiyar da ita ce tushen bangaskiyar ikilisiya, kuma Yesu yanzu ya girmama shi a matsayin wakilin dukan taron masu bi. Ya ce, ‘Zan ba ka mabuɗan mulkin sama: kuma duk abin da za ka ɗaure a duniya za a ɗaure shi a sama: kuma duk abin da za ka kwance a duniya za a kwance shi a sama.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Maɓallan mulkin sama’ su ne kalmomin Almasihu. Dukan kalmomin Littafi Mai Tsarki nasa ne, kuma a nan an haɗa su gaba ɗaya. Waɗannan kalmomi suna da iko su buɗe sama su kuma rufe ta. Suna bayyana sharuɗɗan da bisa gare su ake karɓar mutane ko kuma a ƙi su. Saboda haka aikin waɗanda suke wa’azin maganar Allah ƙamshi ne na rai zuwa rai ko na mutuwa zuwa mutuwa. Aikinsu manufa ce mai nauyin sakamako na har abada.
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Mai-Ceto bai miƙa aikin bishara ga Bitrus shi kaɗai ba. A wani lokaci na gaba, yana maimaita kalmomin da aka faɗa wa Bitrus, ya yi amfani da su kai tsaye ga ikilisiya. Kuma irin wannan magana a ma’ana ita ma an faɗa wa sha biyun a matsayin wakilan ƙungiyar masu bi. Da Yesu ya ba ɗaya daga cikin almajiran wani iko na musamman fiye da sauran, da ba za mu same su sau da yawa suna gardama game da wa zai fi girma ba. Da sun miƙa kai ga nufin Maigidansu, kuma sun girmama wanda ya zaɓa.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Maimakon su naɗa wani ya zama shugabansu, Kristi ya ce wa almajiran, ‘Kada a kira ku Rabbi;’ ‘kuma kada a kira ku shugabanni: gama Ɗaya ne Shugabanku, wato Kristi.’ Matiyu 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“‘Kan kowane namiji shi ne Almasihu.’ Allah, wanda ya sa dukan abubuwa a ƙarƙashin ƙafafun Mai-ceto, ‘ya ba shi ya zama kai a kan dukan abubuwa ga ikilisiya, wadda ita ce jikinsa, cikar wanda yake cika duka cikin duka.’ 1 Korintiyawa 11:3; Afisawa 1:22, 23. An gina ikilisiya a kan Almasihu a matsayin tushenta; ya kamata ta yi wa Almasihu biyayya a matsayin kanta. Bai kamata ta dogara ga mutum ba, ko ta kasance ƙarƙashin ikon mutum. Mutane da yawa suna da’awar cewa matsayi na amana a cikin ikilisiya yana ba su iko su umurci abin da waɗansu mutane za su gaskata da kuma abin da za su yi. Allah bai amince da wannan da’awa ba. Mai-ceto ya furta cewa, ‘Dukanku ’yan’uwa ne.’ Duka suna fuskantar jaraba, kuma suna iya yin kuskure. Ba za mu iya dogara ga wani halitta mai iyaka domin shiriya ba. Dutsen bangaskiya shi ne rayayyen kasancewar Almasihu a cikin ikilisiya. A kan wannan mafi rauni zai iya dogara, kuma waɗanda suke ɗaukar kansu mafi ƙarfi za su tabbata su ne mafi raunana, sai dai idan suka mai da Almasihu ƙarfinsu. ‘La’ananne ne mutumin da yake dogara ga mutum, ya mai da jiki ƙarfinsa.’ Ubangiji ‘shi ne Dutsen, aikinsa cikakke ne.’ ‘Masu albarka ne duk waɗanda suke dogara gare shi.’ Irmiya 17:5; Kubawar Shari’a 32:4; Zabura 2:12.”
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Bayan furucin Bitrus, Yesu ya umarci almajiran kada su gaya wa kowa cewa shi ne Almasihu. An ba da wannan umarni ne saboda tsayayyar adawar marubuta da Farisiyawa. Fiye da haka, jama’a, har ma da almajiran, sun kasance da irin wannan kuskuren fahimta game da Almasihu, har sanarwa game da shi a bainar jama’a ba za ta ba su wata sahihiyar fahimta game da halinsa ko aikinsa ba. Amma kowace rana yana bayyane musu da kansa a matsayin Mai Ceto, kuma ta haka ne yake so ya ba su sahihiyar fahimta game da shi a matsayin Almasihu.
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Har yanzu almajiran suna sa ran Almasihu zai yi mulki a matsayin sarki na duniya. Ko da yake ya daɗe yana ɓoye nufinsa, sun gaskata cewa ba zai ci gaba da zama cikin talauci da rashin shahara har abada ba; lokaci ya kusa da zai kafa mulkinsa. Cewa ƙiyayyar firistoci da malamai ba za a taɓa rinjayarta ba, cewa Almasihu al’ummarsa ta kansa za ta ƙi shi, ta hukunta shi a matsayin mai ruɗi, kuma a gicciye shi a matsayin mai laifi,—irin wannan tunani almajiran ba su taɓa yi ba. Amma lokacin ikon duhu yana ta gabatowa, kuma dole ne Yesu ya bayyana wa almajiransa gwagwarmayar da ke gabansu. Ya yi baƙin ciki sa’ad da yake hango jarabawar.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Aya ta goma sha shida na Daniyel goma sha ɗaya tana wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Kafin sa’ar wannan “girgizar ƙasa” ta zo, ’yan takarar da suke neman su kasance cikin dubu ɗari da arba’in da huɗu ana tashe su daga barcinsu. Abin da yake tashe su kuwa saƙon annabci ne. A wannan lokaci ne ake bayyanar da rukuni biyu, kuma kamar yadda aka misalta a cikin kwatancin budurwai goma, rukuni ɗaya yana da mai a cikin tasoshinsa, ɗayan rukunin kuma ba shi da shi. Ayoyi na goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya ba wai kawai suna wakiltar tarihin annabci da yake gabatar da dokar Lahadi ba, suna kuma wakiltar “saƙon”, wanda, a cikin mahallin kwatancin budurwai goma, shi ne “man”, wanda masu hikima za su mallaka domin su karɓi hatimin Allah kuma a ɗaga su sama a matsayin tuta a sa’ar babbar girgizar ƙasa. Waɗannan talifofi yanzu sun kai ga kololuwar dukan talifofin, domin saƙon da ake wakilta a cikin waɗannan ayoyi shi ne man zinariya wanda ake zubowa ƙasa ta cikin bututun zinariya biyu.
We will continue this study in the next article.
Za mu ci gaba da wannan bincike a talifi na gaba.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Muddin dai waɗanda suke ikirarin gaskiya suna bauta wa Shaiɗan, inuwar jahannamarsa za ta katse ganinsu game da Allah da sama. Za su zama kamar waɗanda suka rasa ƙaunarsu ta fari. Ba za su iya duban haƙiƙanin madawwami ba. Abin da Allah ya shirya dominmu an wakilta shi a cikin Zakariya, surori 3 da 4, da 4:12–14: ‘Sai na sāke amsawa, na ce masa, Mene ne waɗannan rassan zaitun biyu waɗanda ta wurin bututun zinariya biyu suke zubar da man zinariya daga cikinsu? Sai ya amsa mini ya ce, Ba ka san mene ne waɗannan ba? Sai na ce, A’a, ranka ya daɗe. Sa’an nan ya ce, Waɗannan su ne shafaffu biyu, waɗanda suke tsaye a gaban Ubangijin dukan duniya.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ubangiji cike yake da dukan albarkatu. Bã shi da ƙarancin hanyoyi ko kayan aiki. Saboda ƙarancin bangaskiyarmu ne, da son duniya da ke cikinmu, da maganganunmu marasa daraja, da rashin bangaskiyarmu, waɗanda suke bayyana a cikin hirarmu, ne inuwa masu duhu suke taruwa kewaye da mu. Ba a bayyana Almasihu a cikin magana ko hali a matsayin Wanda yake kyakkyawa ƙwarai gaba ɗaya, kuma mafi girma a cikin dubu goma. Sa’ad da rai ya gamsu ya ɗaga kansa zuwa ga banza, Ruhun Ubangiji ba zai iya yi masa abu mai yawa ba. Gajeriyar hangen nesanmu tana ganin inuwar, amma ba za ta iya ganin ɗaukakar da take can bayanta ba. Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta kamar doki mai fushi yana neman kuɓucewa ya rugo a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Shin za mu yi barci a kan ainihin iyakar duniyar har abada? Shin za mu kasance masu kasala da sanyi kuma matattu? Ya kai, da ma mu sami a cikin ikklisiyoyinmu Ruhu da numfashin Allah an hura su cikin mutanensa, domin su tsaya a ƙafafunsu su rayu. Muna bukatar mu ga cewa hanyar ƙunci ce, ƙofar kuma matsattsiya ce. Amma sa’ad da muka bi ta wannan ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Shafaffu waɗanda suke tsaye kusa da Ubangijin dukan duniya, suna da matsayin da aka taɓa bai wa Shaiɗan a matsayin kerubin da yake rufewa. Ta wurin tsarkakan halittu masu kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa kai tsaye da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi ƙyaftawa su mutu. Da ba domin ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da mugayen ikoki sun mallaki mutane gaba ɗaya.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ana wulaƙanta Allah sa’ad da ba mu karɓar saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya da yake so ya zubo cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi mai tsarki ba, waɗanda ba su riƙe alherin Kristi a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su taryi Ubangijinsu ba. Ba su da iko a cikin kansu na samun man, rayuwarsu kuma ta lalace. Amma idan aka roƙi Ruhu Mai Tsarki na Allah, idan muka yi roƙo kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za a zubar da ita a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuwa da iko ba, sai dai da Ruhuna, in ji Ubangijin rundunoni.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.