Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Aya ta goma sha uku da ta goma sha huɗu suna nuna wani tarihi inda Seleucus da Philip na Macedon suke kulla ƙawance, kuma suna wakiltar Amurka, wadda ita ce rundunar wakili ta farko ta Roma, Macedon kuma (Girka) alama ce ta Majalisar Ɗinkin Duniya. A cikin wannan tarihi na farko, ƙawancen sarkin arewa (Seleucus) da Philip (Girka) yana wakiltar tarihin da ya kai ga Yaƙin Panium, wanda, ƙarni biyu daga baya, aka canja sunan garin daga Panium zuwa garin Kaisariya Filibbi. Sunan garin mai ninki biyu ba ya tunawa da ƙawancen Seleucus da Philip na Macedon.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Sunan “Caesarea Philippi” ya samo asali ne daga sauyin tarihi da ya faru ga tsohon birnin da ake kira Paneas ko Panium. Tun asali an raɗa wa birnin suna Paneas ne saboda kusancinsa da wata mashahuriyar maɓuɓɓugar ruwa da aka keɓe wa allahn Helenawa, Pan. Wannan maɓuɓɓugar ruwan, wadda ta kasance muhimmiyar cibiyar addini a zamanin dā, tana malalowa zuwa Kogin Urdun.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
A zamanin mulkin Sarki Hirudus Mai Girma, wajen ƙarni na 1 kafin haihuwar Almasihu, birnin ya fuskanci manyan gyare-gyare, aka kuma faɗaɗa shi aka ƙawata shi. Hirudus Filibus, ɗaya daga cikin ‘ya’yan Hirudus Mai Girma, shi ne ya ba Kaisariya Filibi sunanta. Ya raɗa wa birnin suna Kaisariya domin girmama Kaisar Augustus, Sarkin Roma, kuma Filibi bisa ga sunansa da kansa; ta haka ne aka sami Kaisariya Filibi. Saboda haka, “Kaisariya Filibi” haɗuwa ce ta “Kaisariya,” wadda take nuna girmamawar Hirudus ga Kaisar Augustus, da “Filibi,” wadda take girmama Hirudus Filibus.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
A annabce, ana danganta Panium da ƙawance tsakanin Seleucus da Philip na Macedon, haka kuma da haɗin gwiwa tsakanin Kaisar da Herod Philip. Waɗannan ƙawance biyu suna nuni ga haɗin gwiwar da ke tsakanin Amurka da Majalisar Ɗinkin Duniya, wanda yake biyo bayan rushewar Rasha ta Putin kamar yadda Seleucus da Philip suke wakilta. Haka kuma suna wakiltar ƙawancen da ke tsakanin Paparoma, wadda ita ce uwa, da Amurka, wadda ita ce ’ya, kamar yadda Kaisar da Philip suka wakilta, su biyun kuwa wakilan Roma ne. Tare, suna bayyana Amurka tana miƙawa “ta ƙetare ratar nan domin ta kama hannun ikon Roma,” tana kuma miƙawa “ta haye bisa ramin zurfi domin ta haɗa hannu da Ruhaniya.” Kafin dokar Lahadi ta aya ta goma sha shida, tuni an riga an kafa haɗin kai mai ninki uku.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium yana wakiltar cibiyar bautar Girkawa ga allahn Pan. Maɓuɓɓugar ruwan da aka keɓe wa allahn Girka Pan, a wancan lokaci kuma ana kiranta da “Ƙofofin Jahannama,” kuma sa’ad da Yesu ya ziyarci wurin, furucinsa game da “Ƙofofin Jahannama” yana nuna gwagwarmaya tsakanin siffofin siyasa da na addini na Girka (globalism), da kuma ridda ta Furotesta da ke faruwa a kwanaki na ƙarshe. Ita ce yaƙin da shugaban mai arziki ya fara tunzura ta wajen motsa daular Girka a aya ta biyu. Yaƙi ne na waje a faɗin duniya, kuma haka nan yaƙi ne na cikin gida a cikin Amurka ta Tarayya.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Addinin gurguzawar duniya, shi ne addinin macijin nan, wanda a cikin yanayinmu na zamani shi ne addinin woke-ism. A cikin shekara ta 2020, dabbar nan daga ramin marar iyaka, wadda aka bayyana a Ru’ya ta Yohanna sura ta goma sha ɗaya, ta bayyanar da ikonta na siyasa da na addini, ta kuma kashe ƙahonin biyu na dabbar ƙasa. Wannan ramin marar iyaka, cikin sauran abubuwa, ana wakilta shi da “Maɓuɓɓugar Pan,” wadda take ciyar da Kogin Urdun.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
A cikin tatsuniyoyin Helenawa, ana danganta Pan da yanayi, jejin daji, da kiɗan ƙauye, kuma kasancewar wani marmaro da aka keɓe masa yana da muhimmancin addini ga masu bauta. Sau da yawa ana kwatanta allahn Pan da ƙafafu, ƙaho, da kunnuwan akuya. An ɗauki Pan a matsayin allahn makiyaya da garkuna, kuma sau da yawa ana bayyana shi a matsayin wani allah mai wasa da fitina wanda ke yawo cikin dazuzzuka da duwatsu. Hoton Pan a matsayin allah mai ƙafafun akuya ya yi daidai da Daniyel sura ta takwas, inda aka wakilci Girka da bunsuru. Awaki dabbobin gida ne da suka zama ruwan dare a tsohuwar Girka, kuma sau da yawa ana samun su a yankunan duwatsu inda aka gaskata Pan yana yawo. Wannan siffantawa ta zama fitacciyar alama a cikin fasalin hotunan Pan kuma ta ci gaba da kasancewa a cikin fasaha da adabin Helenawa da ke kwatanta allahn, har ma da kuɗin ƙasa.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Sa’ad da Yesu ya ziyarci Kaisariya Filibbi, ya bayyana cewa “ƙofofin Jahannama” ba za su rinjayi ikkilisiya ba. Abin da Bitrus ya faɗa a matsayin amsa ga tambayar Yesu ana fahimtarsa a cikin tarihi da al’adar Kirista a matsayin “Furcin Bangaskiyar Kirista.”
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And 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. And 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Da Yesu ya shiga yankunan Kaisariya Filibbi, sai ya tambayi almajiransa, yana cewa, Wa mutane suke cewa ni Ɗan Mutum ne? Sai suka ce, Waɗansu suna cewa kai ne Yohanna Mai Baftisma; waɗansu, Iliya; waɗansu kuma, Irmiya, ko ɗaya daga cikin annabawa. Ya ce musu, Amma ku fa, wa kuke cewa ni ne? Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah Rayayye. Yesu ya amsa ya ce masa, Mai albarka ne kai, Siman Barjona; gama ba nama da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina Ikilisiyata; ƙofofin jahannama kuma ba za su rinjaye ta ba. Kuma zan ba ka makullin Mulkin Sama: 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. Sa’an nan ya umarci almajiransa da ƙarfi kada su gaya wa kowa cewa shi ne Yesu Almasihu. Matiyu 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Wannan nassi yana da muhimmanci domin yana wakiltar wani muhimmin juyi a hidimar Yesu da kuma ci gaban ilimin tauhidin Kirista. Furcin Bitrus na amincewa da Yesu a matsayin Almasihu, Ɗan Allah mai rai, ana ɗaukarsa a matsayin tushen bangaskiyar Kirista da kuma dutsen kusurwa wanda a kansa aka gina Ikilisiya. Jimlar nan, “a kan wannan dutse zan gina ikilisiyata,” ana fassara ta a al’adar Katolika a matsayin nuni ga Bitrus kansa, wanda Yesu ya ayyana a matsayin “dutsen” da a kansa za a gina Ikilisiya. Wannan fassarar ita ce tushen fifikon Paparoma da ikonsa a cikin tauhidin Katolika.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
A cikin tauhidin Furotesta, ba a fahimci “dutsen” a matsayin yana nufin Bitrus da kansa ba, sai dai furcinsa na bangaskiya game da Yesu a matsayin Almasihu da Ɗan Allah. A wannan fahimta, tushen ikkilisiya ba Bitrus ba ne, amma furcin cewa Yesu shi ne Almasihu kuma Ɗan Allah. Ko da kuwa fassarar tauhidi ta yaya take, ana ɗaukar Furcin Bitrus a cikin Matiyu 16:13–20 a matsayin muhimmin sashe na tsakiya kuma na asali cikin bangaskiyar Kirista, yana jaddada ainihin Yesu a matsayin Almasihu da Ɗan Allah, kuma yana tabbatar da manufa da nufin ikkilisiya.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
A cikin talifin da ya gabata mun gabatar da wani sashe daga littafin *The Desire of Ages*, inda Sister White ta fayyace wasu daga cikin batutuwan da suka shafi ziyarar Almasihu zuwa Kaisariya Filibbi. Ɗaya daga cikin abubuwan da ta lura da su shi ne cewa Almasihu ya kai almajiran nesa da tasirin Yahudawa ne domin ya bayyana darussan 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.” The Desire of Ages, 411.
“Yanzu Yesu da almajiransa sun isa ɗaya daga cikin garuruwan da ke kewaye da Kaisariya Filibbi. Sun riga sun haye iyakokin Galili, a wani yanki inda bautar gumaka ta yi rinjaye. A nan aka janye almajiran daga rinjayar Yahudanci mai iko, aka kuma kawo su cikin kusanci fiye da dā da bautar arna. A kewaye da su akwai nau’o’in camfi da aka wakilta waɗanda suke akwai a dukan sassan duniya. Yesu yana so ganin irin waɗannan abubuwa ya sa su ji alhakin da ke kansu game da arna. A lokacin zamansa a wannan yanki, ya yi ƙoƙari ya janye kansa daga koyar da jama’a, ya kuma ba da kansa sosai ga almajiransa.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
A ranar 18 ga Yuli, 2020, Almasihu ya cire almajiran 11 ga Satumba, 2001 daga ƙarƙashin rinjayar Adventism na Laodicea. Cizon farko a cikin misalin budurwai goma ya haifar da rabuwa na wannan motsi daga taron masu ba’a wanda ake cikin aikin ketarewa. Wannan gaskiya ta cika a tarihin Millerite a ranar 19 ga Afrilu, 1844, kuma ta sāke cika a ranar 18 ga Yuli, 2020. Daga nan sai tarihin lokacin jinkiri ya fara, kuma yana ɗauke da hatimin “Gaskiya” a cikin motsin mala’ika na fari da na uku.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Babban ɓacin rai na farko shi ne na farkon cikin alamomi uku na hanya, kuma tarihin yana ƙarewa da Babban ɓacin rai na Oktoba 22, 1844, wanda yake zama misali na “babbar girgizar ƙasa” ta Ru’ya ta Yohanna sura ta goma sha ɗaya. Mafari, harafi na farko na baƙaƙen Ibrananci, yana wakiltar ɓacin rai, kuma ƙarshe, harafi na ashirin da biyu na baƙaƙen Ibrananci, shi ma yana wakiltar ɓacin rai. Harafi na goma sha uku, mai wakiltar tawaye, yana nuna ɓacin ran budurwai marasa hikima waɗanda suke bayyana yanayin hallakarsu sa’ad da kiran Tsakar Dare ya bayyana waɗanda suka shirya da waɗanda ba su shirya domin rikicin ba. Haruffa ashirin da biyu na baƙaƙen Ibrananci suna wakiltar alamar haɗuwar Allahntaka da mutuntaka da ake cika a cikin wannan tarihin, ko da yake tarihin Millerite yana wakiltar Kadesh na farko, yayin da tarihinmu a yau yake wakiltar Kadesh na ƙarshe.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Layukan nan biyu suna tafiya a layi ɗaya, amma ɗaya yana wakiltar gazawar mutanen Allah, ɗayan kuma yana wakiltar nasarar mutanen Allah. Kafin gicciye kaɗan, Yesu ya kai almajiransa zuwa Panium, kamar yadda kuma Ya kai almajiransa na kwanaki na ƙarshe zuwa Panium; kuma ta yin haka Ya bar wani baƙin ciki ya cire almajiransa na kwanaki na ƙarshe daga “ikon rinjaya” na Adventism na Laodicea, wanda “Yahudanci” ya wakilta a tarihin Matiyu sura ta goma sha shida. A yin haka kuma, a lokaci guda Ya kawo almajiransa cikin kusanci mafi girma da arna, ta haka yana wakiltar yanayin aikin almajiransa na kwanaki na ƙarshe waɗanda yanzu suke rayuwa a cikin cikakkiyar bayyanar ikon Shaiɗan, wanda tsarin sadarwa na zamani yake wakilta, waɗanda ake amfani da su domin jagorantar dukan duniya zuwa karɓar alamar dabbar.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Tarihin Kaisariya Filibbi ya yi daidai da tarihin Yaƙin Panium, da kuma ayoyi na goma sha uku zuwa goma sha biyar. Almasihu da almajiransa suna tsaye ne a inuwar gicciye, suna kwatanta almajiransa na kwanaki na ƙarshe suna tsaye a inuwar dokar Lahadi. A can, cikin ayoyi na goma sha uku zuwa goma sha biyar, wato Kaisariya Filibbi, kuma haka ma Yaƙin Panium, inda muke tsaye a yau, Almasihu ya fara koya wa almajiransa game da abin da yake gab da faruwa a aya ta goma sha shida.
“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.” The Desire of Ages, 411.
“Yana shirin faɗa musu game da wahalar da take jiransa. Amma da farko sai ya ware shi kaɗai, ya yi addu’a domin a shirya zukatansu su karɓi kalmominsa.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Kafin Kristi ya gaya wa almajiransa game da gicciye, sai da farko ya tafi, ko kuwa ya jinkirta, ta haka yana nuna lokacin jinkiri a cikin misalin da kuma tarihin daga 18 ga Yuli, 2020 zuwa Yuli 2023.
“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.” The Desire of Ages, 411.
“Da ya bi su, bai nan da nan ya sanar da abin da yake so ya isar ba. Kafin ya yi haka, ya ba su dama su furta bangaskiyarsu gare shi domin a ƙarfafa su domin gwajin da ke tafe.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
A cikin Yuli 2023, Ubangiji ya fara ba da dama ga waɗanda suka shiga cikin baƙin cikin rashin cika tsammani, su bayyana bangaskiyarsu. Ya yi haka ne ta wurin buɗe saƙon Ezekiyel talatin da bakwai, wanda ya kasance tabbaci ga saƙon 11 ga Satumba, 2001. Shi ne zaren da ya ɗaure lokacin hatimi daga 11 ga Satumba, 2001 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Ya yi haka ne ta wajen sanya rashin cikar tsammani na 18 ga Yuli, 2020 cikin tsarin gaskiya, domin waɗanda suke shirye su gani za su iya gane cewa kowane motsi na gyara yana da jigo da ke gudana cikin tarihinsu na musamman mai tsarki.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
A cikin kwanaki na ƙarshe, saƙon masifa ta uku ya iso a ranar 11 ga Satumba, 2001, sa’an nan aka yi shelar saƙon ƙarya na masifa ta uku wanda ya haifar da baƙin ciki, amma saƙon da ya mayar da su zuwa rai bayan kwanaki uku da rabi suna matattu, busassun ƙasusuwa da suka warwatse, shi ne saƙon iskoki huɗu, wanda kuma shi ne masifa ta uku.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Almajiran kwanaki na ƙarshe za su iya gani, idan sun zaɓi gani, cewa manyan alamomi uku na hatimtar mutum ɗari da arba’in da huɗu dubu jigo ɗaya ne a kowane mataki, kuma cewa a mataki na biyu, tawaye da harafi na goma sha uku na baƙaƙen Ibrananci ya wakilta ya tabbatar da saƙon a matsayin “Gaskiya.” Shaida ta biyu da Ubangiji ya bayar ita ce a cikin gaskiyar cewa baƙin cikin farko na ƙungiyoyin gyara na baya ya ginu ne bisa tawaye ga nufin Allah da aka bayyana, ko Musa ne bai yi wa ɗansa kaciya ba, ko Uzza ne ya taɓa akwatin alkawari, ko Marta da Maryamu ne suka yi shakka ga maganar Yesu game da mutuwar Li’azaru. Layin gyara kaɗai da bai riƙe gaskiyar cewa baƙin cikin farko ya ginu ne bisa rashin biyayya ba shi ne motsin gyara na Millerites, amma an kuma nuna a wancan lokaci cewa tarihin Millerites yana da alamomin ciki waɗanda suka ginu bisa gaskiyar na takwas, yana daga cikin bakwai.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Gaskiyar cewa na takwas ɗin yana daga cikin bakwai babban ɓangare ne na Wahayin Yesu Almasihu wanda yanzu ake warwarewa, kuma sauyin motsin Millerite na Filadelfiya zuwa ga ikilisiyar Laodikiya ya kasance alama ta hanya da ta nuna lokacin da motsin Laodikiya na mala’ika na uku zai sauya zuwa ga motsin Filadelfiya na mutum dubu ɗari da arba’in da huɗu. Saboda haka, gaskiyar cewa cizon yatsa na farko na Millerite ya cika ba tare da motsinsu ya bayyana rashin biyayya ba, ta samar da bambanci ga irin wannan alama ta hanya a kwanaki na ƙarshe inda motsin Laodikiya na mala’ika na uku zai yi rashin biyayya kuma ya haifar da cizon yatsa, kuma ta yin haka zai yi daidai da alama ta hanya ta Millerite, ya kuma samar da hujjar fahimtar cewa motsin mutum dubu ɗari da arba’in da huɗu shi ne na takwas, wanda yake daga cikin bakwai.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
A cikin Yuli 2023, Ubangiji ya tashe “murya a cikin jeji” domin ya shirya mutanensa na kwanaki na ƙarshe domin rikicin dokar Lahadi, kuma da zarar Ya komo daga jinkirin da Ya yi cikin addu’a zuwa wurin almajiransa, sai Ya ba su zarafin su bayyana bangaskiyarsu. A zamanin Almasihu saƙon shi ne baftismarsa, wato wurin da Yesu ya zama Yesu Almasihu. Wannan alamar hanya ta yi daidai da 11 ga Satumba, 2001, kuma an tambayi almajiransa abin da mutane suke zato, sa’an nan kuma aka tambayi almajiran da kansu abin da suke tunani game da Almasihu.
“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?’
“Da ya shiga cikinsu, bai nan da nan bayyana abin da yake so ya sanar musu ba. Kafin ya yi wannan, ya ba su dama su furta bangaskiyarsu gare shi domin a ƙarfafa su saboda jarabawar da ke tafe. Ya tambaya, ‘Wa mutane suke cewa ni, Ɗan Mutum, 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.” The Desire of Ages, 411.
“Abin baƙin ciki, almajiran suka tilasta su yarda cewa Isra’ila ta kasa gane Almasihunsu. Hakika waɗansu, sa’ad da suka ga mu’ujizansa, sun bayyana shi a matsayin Ɗan Dawuda. Taron jama’ar da aka ciyar a Betsaida sun yi marmarin shelanta shi sarkin Isra’ila. Da yawa suna a shirye su karɓe shi a matsayin annabi; amma ba su gaskata cewa shi ne Almasihu ba.” The Desire of Ages, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Mafi yawan mabiya Adventism ba su gaskata annoba ta uku ta ranar 11 ga Satumba, 2001 ba. Sun gaskata wasu daga cikin al’ajiban Kalmar annabci da aka gabatar a cikin motsin, kuma wasu sun fahimci cewa saƙon ranar 11 ga Satumba, 2001 yana da wasu sassa na gaskiya, amma ba su gaskata da gaske da’awoyin ranar 11 ga Satumba, 2001 ba.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
An kwatanta da’awar Satumba 11, 2001 ta wurin da’awar Agusta 11, 1840, kuma Sister White ta bayyana waccan da’awa sa’ad da take yin sharhi a kan cikar Agusta 11, 1840. Ta ce:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“A daidai lokacin da aka ayyana, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu haɗin gwiwa, kuma ta haka ta sa kanta ƙarƙashin ikon al’ummai Kirista. Lamarin ya cika annabcin daidai. Sa’ad da aka san wannan, taro mai yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba da wata gagarumar ƙwarin guiwa ga motsin zuwan Almasihu. Mutane masu ilimi da matsayi suka haɗu da Miller, duka wajen wa’azi da kuma wajen wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Abin da aka tabbatar a ranar 11 ga Agusta, 1840 shi ne cewa ra’ayoyin annabcin Miller daidai ne, kuma iƙirarin ranar 11 ga Satumba, 2001 shi ne tabbaci cewa ra’ayoyin annabcin Future for America daidai ne. Tarin jama’a marasa tuba a cikin Yulin 2023 ba su iya ba, kuma ba za su yarda da hasashen cewa hanyar aiki da Kristi ya tsara, kuma ya damƙa wa Future for America, ita ce ainihin hanyar aikin ruwan sama na ƙarshe ba. Amma sai Kristi ya tambayi almajiransa abin da su, ba tarin jama’a ba, suke tunani.
“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 gabatar da tambaya ta biyu, wadda ta shafi almajiran da kansu: ‘Amma ku, wa kuke cewa ni ne?’ Bitrus ya amsa ya ce, ‘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 daga farko, Bitrus ya gaskata cewa Yesu shi ne Almasihu. Da yawa kuma waɗanda wa’azin Yohanna Mai Baftisma ya sa suka gaskata da zunubinsu, suka kuma karɓi Almasihu, suka fara shakka game da aikin Yohanna sa’ad da aka daure shi aka kuma kashe shi; yanzu kuwa suka yi shakka cewa Yesu shi ne Almasihun da suka daɗe suna jira. Da yawa daga cikin almajiran da suka yi ɗokin tsammanin Yesu zai hau gadon sarautar Dawuda sun bar Shi sa’ad da suka fahimci cewa ba niyyarsa ba ce yin hakan. Amma Bitrus da abokansa ba su juya daga aminci da biyayyarsu ba. Hanyar sauyin ra’ayi ta waɗanda jiya suka yaba amma yau suka hukunta ba ta hallaka bangaskiyar mabiyin Mai Ceto na gaskiya ba. Bitrus ya furta, ‘Kai ne Almasihu, Ɗan Allah mai rai.’ Bai jira a ɗora wa Ubangijinsa kambin ɗaukakar sarauta ba, amma ya karɓe Shi 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 har yanzu almajiran suna da nisa ƙwarai daga fahimtar aikin Almasihu. Hamayya da kuma mummunar wakilci da firistoci da masu mulki suka yi, ko da yake ba za su iya karkatar da su daga Almasihu ba, duk da haka ya jefa su cikin ruɗani mai girma. Ba su ga hanyarsu sarai ba. Tasirin horon da suka samu tun farko, koyarwar rabbanai, da ikon al’ada, har yanzu suna tare musu ganin gaskiya. Daga lokaci zuwa lokaci hasken haske mai daraja daga Yesu yakan haskaka a kansu, amma sau da yawa suna kamar mutane masu lallabe cikin inuwa. Amma a wannan rana, kafin a kawo su fuska da fuska da babban jarabawar bangaskiyarsu, Ruhu Mai Tsarki ya sauka a kansu da iko. Na ɗan lokaci kaɗan an kau 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.’” The Desire of Ages, 412.
“Yesu ya amsa wa Bitrus, yana cewa, ‘Albarka gare ka, Simon Bar-jona: gama ba jiki da jini ne suka bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama.’” The Desire of Ages, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Shaidar Bitrus wajen bayyana cewa Almasihu Ɗan Allah ne ya yi magana kai tsaye ga tambayar gwaji ta wannan tarihin. Lokaci ya yi da Almasihu zai bayyana, kamar yadda Kalmar annabcin Allah ta kafa, kuma waɗanda kaɗai suka karɓi wannan gaskiya ne za a haɗa su tare da waɗanda maganar Bitrus ta wakilta. Bitrus yana wakiltar waɗanda suka karɓi saƙon da aka kafa a ranar 11 ga Satumba, 2001, kuma waɗanda suke furta cewa Yesu Ɗan Allah ne. “Bitrus ya bayyana bangaskiyar sha biyun,” kuma sha biyun da ya wakilta su ne ɗari da dubu arba’in da huɗu. Saboda wannan dalili, Almasihu ya canja sunan Bitrus daga Simon Bar-jona zuwa Bitrus a cikin nassi.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simon” yana nufin “shi mai ji,” kuma “bar” yana nufin “ɗan,” kuma Jonah yana nufin “kurciya.” Simon ya wakilci waɗanda suka ji saƙon kurciyar, wadda ta wakilci gaskiyoyin da suke da alaƙa da baftismar Yesu, sa’ad da Ya zama Almasihu, shafaffe da iko, kamar yadda aka wakilta a cikin alama ta saukowar Ruhu Mai Tsarki cikin siffar kurciya.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Layukan gyare-gyaren suna tafiya ne a layi ɗaya da juna, kuma Yohanna yana wakiltar ’yan Miller, waɗanda a ranar 11 ga Agusta, 1840, suka ci ƙaramin littafin. Irmiya ya yi daidai da wannan lamari, kuma sa’ad da ya ci ƙaramin littafin, a sa’an nan aka kira shi da sunan Allah.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
An sami kalmominka, na kuwa ci su; kalmominka kuma suka zama mini farin ciki da murnar zuciyata: gama ana kiran ni da sunanka, ya Ubangiji Allah Maigirma na runduna. Irmiya 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Sa’ad da Ubangiji ya shiga alkawari tare da Abram, Ya canja sunansa ya zama Ibrahim, kamar yadda Ya yi wa Sarai da Yakubu. Canja suna yana wakiltar dangantakar alkawari, kuma a alamar hanya inda alamar Allahntaka ta sauko, mutanen Allah za su ci saƙon, su shiga alkawari, sannan a canja sunansu. A matsayinsa na wakilin almajiran zamanin Kristi, Siman Bar-jona ya wakilci waɗanda suka “ji” saƙon “kurciya.”
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Sa’ad da ya ba da shaida cewa ya gane cewa a wancan alamar hanya Yesu ya zama Almasihu, kuma cewa Shi Ɗan Allah ne, da dukan abin da hakan ya ƙunsa, sai Almasihu ya sauya sunansa zuwa Bitrus. Ya bayyana saƙon da mutanen alkawarin Almasihu na wannan tarihin suka karɓa, kuma da yin haka ya kuma zama alama ta mutum ɗari da arba’in da huɗu na kwanaki na ƙarshe.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Harafin “P” shi ne harafi na goma sha shida a cikin haruffan Turanci, kuma harafin “E” shi ne harafi na biyar a cikin haruffa, kuma harafin “T” shi ne harafi na ashirin, harafin “E” ya maimaitu, kuma sunan ya ƙare da harafin “R” wanda shi ne harafi na goma sha takwas. Goma sha shida “sau” biyar, “sau” ashirin, “sau” biyar, “sau” goma sha takwas ya yi daidai da dubu ɗari da arba’in da huɗu. Mai Banmamaki Masanin Harsuna ya yi magana da Bitrus cikin Ibrananci, kuma an rubuta Sabon Alkawari cikin Girkanci, kuma masu fassarar King James Version suka fitar da Sabon Alkawari cikin Turanci.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Duk da matakai uku na bambancin harsuna, Kristi, wanda shi ne Ɗan Allah, Masanin Harsuna Mai Banmamaki, kuma Mai Ƙididdiga Mai Banmamaki, ya sanya misali na hatimtar mutum dubu ɗari da arba’in da huɗu a cikin Matiyu sura ta goma sha shida, wanda ya yi daidai da Yaƙin Panium, da ziyararsa zuwa Kaisariya Filibbi. Ya yi haka ta wurin amfani da ikonsa a kan harshe da lambobi, gama shi ne duka Palmoni (Mai Ƙididdiga Mai Banmamaki), da Kalma (Masanin Harsuna Mai Banmamaki).
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
“Kusan shekaru dubu biyu da suka wuce, an ji wata murya a sama mai ma’ana ta asiri, daga kursiyin Allah, tana cewa, ‘Ga shi, Ina zuwa.’ ‘Ba ka so hadaya da baiko, amma ka shirya mini jiki…. Ga shi, Ina zuwa (a cikin kundin littafi an rubuta game da ni,) domin in aikata nufinka, ya Allah.’ Ibraniyawa 10:5–7. A cikin waɗannan kalmomi ne aka sanar da cikar manufar da aka ɓoye tun zamanai na har abada. Almasihu yana gab da ziyartar duniyarmu, ya kuma zama cikin jiki. Ya ce, ‘Ka shirya mini jiki.’ Da a ce ya bayyana da ɗaukakar da take tasa tare da Uba tun kafin duniya ta kasance, da ba za mu iya jure hasken kasancewarsa ba. Domin mu iya dubansa, kuma kada a hallaka mu, an lulluɓe bayyanar ɗaukakarsa. An lulluɓe allahntakarsa da mutuntaka,—ɗaukakar da ba a gani ba cikin siffar mutum mai gani.”
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“An yi nuni da wannan babban manufa tun da fari cikin misalai da alamu. Kurmin da yake ci ba ya ƙonewa, wanda Almasihu ya bayyana ga Musa a cikinsa, ya bayyana Allah. Alamar da aka zaɓa domin wakiltar Allahntaka ita ce ƙaramin kurmi marar daraja, wanda ga alama ba shi da wani abin jan hankali. A cikinsa ne aka ɓoye Marar Iyaka. Allah mai yawan jinƙai ya lulluɓe ɗaukakarsa cikin wata alama mafi ƙanƙanta, domin Musa ya iya dubansa ya rayu. Haka kuma cikin ginshiƙin gajimare da rana da ginshiƙin wuta da dare, Allah ya yi magana da Isra’ila, yana bayyana nufinsa ga mutane, yana kuma yi musu baiwar alherinsa. An sassauta ɗaukakar Allah, aka kuma rufe girmansa, domin raunanan idanun mutane masu iyaka su iya dubanta. Haka kuma Almasihu zai zo cikin ‘jikin ƙasƙancimmu’ (Filibiyawa 3:21, R. V.), ‘da kamannin mutane.’ A gaban idon duniya ba shi da wani kyau da za su yi marmarinsa; duk da haka shi ne Allah cikin jiki, hasken sama da ƙasa. An rufe ɗaukakarsa, an ɓoye girmansa da ɗaukakarsa, domin ya kusanto ga mutane masu baƙin ciki, masu fuskantar jaraba.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Allah ya umurci Musa domin Isra’ila, ‘Su gina mini Wuri Mai Tsarki; domin in zauna a tsakiyarsu’ (Fitowa 25:8), kuma Ya zauna a cikin Wuri Mai Tsarki, a tsakiyar mutanensa. A dukan gajiyawar yawonsu a cikin hamada, alamar kasancewarsa tana tare da su. Haka nan Kristi ya kafa alfarwarsa a tsakiyar sansaninmu na ɗan Adam. Ya kafa tentinsa kusa da tantunan mutane, domin ya zauna a tsakaninmu, ya kuma sa mu saba da halinsa na allahntaka da rayuwarsa. ‘Kalman nan ya zama jiki, ya yi alfarwa a tsakaninmu (kuma muka ga ɗaukakarsa, ɗaukaka kamar ta Makaɗaici Haifaffe daga wurin Uba), cike da alheri da gaskiya.’ Yohanna 1:14, R. V., margin.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Tun da Yesu ya zo ya zauna tare da mu, mun san cewa Allah ya san jarabobinmu, kuma yana tausaya wa baƙin cikinmu. Kowane ɗa namiji da ɗiya mace na Adamu za su iya fahimta cewa Mahaliccinmu abokin masu zunubi ne. Gama a cikin kowace koyarwa ta alheri, kowace alkawari ta farin ciki, kowace aikatawar ƙauna, kowace jawowa ta Allah da aka bayyana a cikin rayuwar Mai-ceto a duniya, muna ganin ‘Allah tare da mu.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Shaiɗan yana wakiltar dokar ƙaunar Allah a matsayin dokar son kai. Yana furta cewa ba shi yiwuwa gare mu mu yi biyayya ga ƙa’idodinta. Fāɗuwar iyayenmu na farko, tare da dukan baƙin cikin da ya biyo bayanta, yana ɗora laifinta a kan Mahalicci, yana sa mutane su dubi Allah a matsayin mawallafin zunubi, da wahala, da mutuwa. Yesu ya zo ne domin ya fallasa wannan ruɗi. A matsayin ɗaya daga cikinmu, ya kamata ya ba da misalin biyayya. Saboda wannan ne ya ɗauki halinmu a kan kansa, ya kuma bi ta cikin abubuwan da muke fuskanta. ‘A cikin kome ya wajaba a gare Shi a mai da Shi kamar ’yan’uwansa.’ Ibraniyawa 2:17. Da a ce akwai wani abu da za mu sha wanda Yesu bai sha ba, to, a kan wannan batu Shaiɗan zai wakilta ikon Allah a matsayin wanda bai isa gare mu ba. Saboda haka Yesu ya kasance ‘an gwada shi a kowane fanni kamar yadda ake gwada mu.’ Ibraniyawa 4:15. Ya jimre wa kowace gwaji da muke fuskanta. Kuma bai yi amfani domin kansa da wani iko wanda ba a ba mu kyauta ba. A matsayin mutum, ya fuskanci jaraba, ya kuma yi nasara cikin ƙarfin da aka ba shi daga Allah. Yana cewa, ‘Ina farin cikin aikata nufinka, Ya Allahna: i, dokarka tana cikin zuciyata.’ Zabura 40:8. Yayin da yake kewaya yana aikata alheri, yana kuma warkar da dukan waɗanda Shaiɗan ya wahalar, ya bayyana wa mutane a sarari halin dokar Allah da yanayin hidimarsa. Rayuwarsa tana ba da shaida cewa mu ma yana yiwuwa gare mu mu yi biyayya ga dokar Allah.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Ta wurin ɗabi’arsa ta mutum, Almasihu ya taɓa ’yan Adam; ta wurin allahntakarsa kuwa, Yana riƙe da kursiyin Allah. A matsayin Ɗan mutum, Ya ba mu misalin biyayya; a matsayin Ɗan Allah, Yana ba mu ikon yin biyayya. Almasihu ne wanda daga cikin ƙuna a Dutsen Horeb ya yi wa Musa magana yana cewa, ‘NI NE WANDA NIKE…. Haka za ka faɗa wa ’ya’yan Isra’ila, NI NE ya aiko ni zuwa gare ku.’ Fitowa 3:14. Wannan shi ne tabbacin kuɓutar Isra’ila. Saboda haka sa’ad da Ya zo ‘cikin kamannin mutane,’ Ya bayyana Kansa a matsayin NI NE. Yaron Baitalami, Mai-Ceto mai tawali’u da ƙasƙantar da kai, shi ne Allah ‘wanda aka bayyana cikin jiki.’ 1 Timoti 3:16. Kuma a gare mu Yana cewa: ‘NI NE Makiyayi nagari.’ ‘NI NE Gurasa mai rai.’ ‘NI NE Hanya, da Gaskiya, da Rai.’ ‘An ba Ni dukan iko cikin sama da cikin ƙasa.’ Yohanna 10:11; 6:51; 14:6; Matiyu 28:18. NI NE tabbacin kowane alkawari. NI NE; kada ku ji tsoro. ‘Allah tare da mu’ shi ne lamunin kuɓutarmu daga zunubi, tabbacin ikonmu na yin biyayya ga dokar sama.” Muradin Zamani, 23, 24.