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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Littafin Daniyel — Na Ɗari da Saba’in da Tara

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Kiran Tsakar Dare da Matsayin Annabci na Roma: Bayyana Kwanaki na Ƙarshe a cikin Littafin Daniyel

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Yanzu muna kan ƙasa mai tsarki, bisa ga littafin Daniyel, gama mun kai ga ayoyin da suke wakiltar Kukan Tsakar Dare domin mutum dubu ɗari da arba’in da huɗu. Ayoyin kuma suna bayyana hatimcewar masu tuta waɗanda aka ɗaga sama. Waɗannan su ne ayoyin da suke sashe daga littafin Daniyel da ya shafi kwanaki na ƙarshe wanda aka buɗe, kuma suna wakiltar furucin Daniyel game da Wahayin Yesu Almasihu wanda aka buɗe sa’ad da “lokaci ya yi kusa,” daf da ƙofar jarrabawa ta rufe a aya ta goma sha shida.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Roma ce take kafa wahayin, kamar yadda aka wakilta a aya ta goma sha huɗu ta sura ta goma sha ɗaya, sabili da haka yana da muhimmanci mu dubi Roma da kyau sa’ad da muke ratsa ayoyi na goma sha ɗaya zuwa goma sha biyar, gama inda babu “wahayi, jama’a sukan lalace,” kuma idan ba za ku gaskata Ishaya sura ta bakwai, ayoyi na takwas da tara ba, “hakika ba za a kafa ku ba.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith ya yi ishara ga wata ƙa’ida ta annabci aƙalla sau huɗu a cikin littafinsa, Daniel and the Revelation. Wannan ƙa’ida tana nuna cewa ba a bayyana wani iko na annabci a cikin annabci ba sai lokacin da ya zama “haɗe” da mutanen Allah. Isharar farko da ya yi game da ita, ya danganta ta ne da shigar Babila cikin shaidar annabci.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Doka ce bayyananniya ta fassara cewa za mu iya sa ran a yi magana game da al’ummai a cikin annabci sa’ad da suka shiga irin wannan alaƙa da mutanen Allah har ambatonsu ya zama dole domin bayanan tarihin mai tsarki su cika.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Aƙalla a wasu lokuta uku kuma, Smith ya yi magana game da wannan ƙa’ida, kuma ya yi nuni da “haɗin gwiwa” na Yahudawa a kowanne daga cikin ukun; amma a cikin ɗaya daga cikin ambaton, ya bayyana cewa an cika wannan haɗin gwiwar a shekara ta 162 K.H., sai dai sauran ambato biyun sun yi daidai da masana tarihi na zamani, waɗanda suke bayyana cikar “haɗin gwiwar” Yahudawa da Roma a shekara ta 161 K.H.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Ba lallai ba ne a tunatar da mai karatu cewa ba a shigar da gwamnatocin duniya cikin annabci sai lokacin da suka kasance ta wata hanya suna da alaƙa da mutanen Allah. Roma ta sami alaƙa da Yahudawa, mutanen Allah a wancan lokaci, ta wurin sanannen Ƙawancen Yahudawa, a shekara ta 161 K.H. 1 Maccabees 8; Josephus’s Antiquities, littafi na 12, sura ta 10, sashe na 6; Prideaux, Juzu’i na II, shafi na 166. Amma shekara bakwai kafin wannan, wato, a shekara ta 168 K.H., Roma ta ci Macedonia da yaƙi, ta kuma mai da ƙasar nan wani ɓangare na daularta. Saboda haka an shigar da Roma cikin annabci daidai a lokacin da, daga ƙahon akuya na Macedonia da aka ci da yaƙi, take fitowa zuwa sabbin cinye-ƙasashe a wasu sassa dabam. Saboda haka ta bayyana ga annabin, ko kuwa za a iya yin magana game da ita daidai a cikin wannan annabcin, a matsayin mai fitowa daga ɗaya daga cikin ƙahonin akuyar.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Amma Smith kuma ya bayyana cewa shekara ta 162 K.H. ce.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Ikon nan iko ɗin kuma zai tsaya a Ƙasa Mai Tsarki, ya cinye ta. Roma ta shiga dangantaka da mutanen Allah, wato Yahudawa, ta hanyar ƙawance, a shekara ta 162 K.H.; daga wannan lokaci ne ta riƙe matsayi mai fice a cikin jadawalin annabci. Amma duk da haka, ba ta sami ikon mulki a kan Yahudiya ta wurin cin nasara kai tsaye ba sai a shekara ta 63 K.H.; sannan kuwa ta haka ne mai zuwa.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Sa’an nan kuma a karo na uku da ya yi nuni ga wannan al’amari, ya sāke cewa 161 BC.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Bayan ya bi da mu ta cikin al’amuran mulkin duniya na daular har zuwa ƙarshen makwanni saba’in, annabin, a aya ta 23, ya mayar da mu baya zuwa lokacin da Romawa suka fara shiga hulɗa kai tsaye da mutanen Allah ta wurin ƙawancen Yahudawa, a shekara ta 161 K.H.H.: daga wannan wuri ne kuma daga nan aka ci gaba da kai mu cikin jerin al’amura kai tsaye har zuwa nasara ta ƙarshe ta ikilisiya, da kuma kafa mulkin Allah madawwami. Yahudawa, da yake sarakunan Suriya suna matsa musu ƙwarai, suka aika jakadu zuwa Roma, domin su roƙi taimakon Romawa, kuma su haɗa kansu da su cikin ‘alkawarin abota da tarayyar haɗin kai tare da su.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, littafi na 12, sura ta 10, sashe na 6. Romawa suka saurari roƙon Yahudawan, suka kuma ba su wata doka, wadda aka tsara cikin waɗannan kalmomi:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘Dokar majalisar dattawa game da ƙawancen taimako da abota tare da al’ummar Yahudawa. Ba zai zama halal ga kowane mai kasancewa ƙarƙashin ikon Romawa ya yi yaƙi da al’ummar Yahudawa ba, ko kuma ya taimaka wa waɗanda suke yin haka, ko ta wajen aiko musu da hatsi, ko jiragen ruwa, ko kuɗi; kuma idan aka kai wa Yahudawa hari, Romawa za su taimake su gwargwadon ikon da suke da shi; haka kuma, idan aka kai wa Romawa hari, Yahudawa kuma za su taimake su. Kuma idan Yahudawa suna da niyyar ƙara wa wannan ƙawancen taimako wani abu, ko su rage wani abu daga gare shi, to, za a yi haka da yardar bai ɗaya ta Romawa. Kuma duk abin da aka ƙara ta haka, zai kasance yana da ƙarfi.’ ‘Wannan doka,’ in ji Josephus, ‘Eupolemus, ɗan Yohanna, da Jason, ɗan Eleazar, ne suka rubuta ta, a lokacin da Yahuza yake babban firist na al’umma, kuma Simon, ɗan’uwansa, yake shugaban rundunar yaƙi. Kuma wannan ce yarjejeniya ta farko da Romawa suka ƙulla da Yahudawa, kuma an gudanar da ita ta wannan hanya.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ba nauyi na ba ne in bayyana dalilin da ya sa Smith ya ambaci shekara ta 162 K.H., sai dai kawai zato na cewa kuskuren rubutu ne. Abin da nake nufi shi ne in yi ishara ga muhimmancin da yake ɗora wa abin da ya bayyana a matsayin “ƙa’ida bayyananniya ta fassara cewa za mu sa ran a lura da al’ummai a cikin annabci sa’ad da suka kai ga haɗuwa da mutanen Allah har ambatonsu ya zama dole domin a cika bayanan tarihin tsarki.” Sa’ad da Smith ya nanata wannan ƙa’ida, ya nuna cewa Roma ta haɗu da mutanen Allah a “yarjejeniya,” ta aya ta ashirin da uku, a shekara ta 161 K.H., amma kuma Smith ya nuna cewa an fara gabatar da Roma cikin labarin annabcin tun a shekara ta 200 K.H., shekara talatin da tara kafin 161 K.H.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Yanzu an gabatar da wani sabon iko,—‘’yan fashin mutanenka;’ a zahiri, in ji Bishop Newton, ‘masu karya mutanenka.’ Nesa ƙwarai a bakin kogin Tiber, wata masarauta tana renon kanta da manyan buri da kuma duhun ƙulle-ƙulle. Da fari ƙanana ce mai rauni, amma ta yi girma da sauri mai ban mamaki cikin ƙarfi da kuzari, tana miƙa kanta a hankali nan da can don ta gwada bajintarta, ta kuma auna ƙarfi na hannunta mai yaƙi, har sai da, da ta fahimci ikon kanta, ta ɗaga kanta da gaba gaɗi a cikin al’umman duniya, ta kuma ƙwace da hannu marar nasara matuƙin harkokinsu. Daga wannan lokaci sunan Roma ya tsaya a kan shafin tarihi, ƙaddararre tsawon zamanai masu yawa ya mallaki harkokin duniya, ya kuma yi babban tasiri a cikin al’ummai har zuwa ƙarshen zamani.”

> “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.” Uriah Smith, Daniel and the Revelation, 256.

> “Roma ta yi magana; nan da nan kuma Siriya da Makidoniya suka fara ganin wani sauyi yana zuwa kan fasalin mafarkinsu. Romawa suka tsoma baki domin kare saurayin sarkin Masar, suna da niyyar cewa a kiyaye shi daga hallakar da Antiyokas da Filibus suka ƙulla masa. Wannan ya faru a shekara ta 200 K.H., kuma yana ɗaya daga cikin muhimman tsoma-bakin farko na Romawa cikin al’amuran Siriya da Masar.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

An fara gabatar da Roma a cikin labarin annabci a shekara ta 200 K.H., kuma wannan gabatarwar a aya ta goma sha huɗu ita ce mafi muhimmancin nuni ga Roma a cikin dukan littafin Daniyel, domin ita ce ainihin ayar da take ayyana Roma a matsayin alamar da ta kafa wahayin. Dalilin da ya sa Smith zai iya jaddada irin wannan ƙa’ida ta annabci, sa’an nan kuma ya ambaci 161 K.H., alhali kuma yana tantance shekara ta 200 K.H. a matsayin lokacin da aka “gabatar” da ikon Roma, ba matsala ba ce da nake so in warware. Idan ina da tambayar da take bukatar a warware ta, to ita ce ko ƙa’idar kamar yadda Smith ya ayyana ta ingantacciya ce ko a’a. Idan ingantacciya ce, to zan yi hujja cewa aya ta goma sha huɗu dole ne ta kasance tana da alaƙa da Yahudawa, wadda ta faru kafin ƙawancen shekara ta 161 K.H.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Na fahimci cewa tarihin ayoyi na goma sha uku zuwa goma sha biyar yana bayyana wani tarihi a cikin kwanaki na ƙarshe, lokacin da Roma ta Paparoma ta kutsa kanta cikin tarihin annabci, kuma tana yin haka ne a haɗin gwiwa da Amurka, wadda ita ce mutanen Allah a cikin wannan tarihin. Domin Yesu kullum yana misalta ƙarshe da farko, shekarar 200 BC, lokacin da Roma arna ta shigo cikin tarihi, dole ne ta kasance tana da alaƙa da mutanen Allah a cikin wancan tarihin. Saboda haka, na yarda da ƙa’idar Smith, ko da yake bai sami wata alaƙa kai tsaye tsakanin Roma da Yahudawa ba a shekarar 200 BC.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ayoyi na goma sha ɗaya da goma sha biyu suna bayyana nasara da abin da ya biyo bayan Yaƙin Raphia, wanda ya faru a shekara ta 217 K.H., tsakanin Daular Seleucid, ƙarƙashin jagorancin Antiochus III Magnus, ko “Babban”, da Masarautar Ptolemaic ta Masar, ƙarƙashin jagorancin Sarki Ptolemy IV Philopator. Wannan yaƙi ya faru ne a lokacin gwagwarmayar neman iko a kan Coele-Syria (kudancin Siriya) da kudancin Falasdinu, yankuna da suke abin jayayya tsakanin masarautun Ptolemaic da Seleucid. Nasarar Ptolemy IV Philopator a Raphia ta ba shi damar ci gaba da riƙe iko da Coele-Syria da kudancin Falasdinu na ɗan lokaci.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Yaƙin Panium, wanda ya faru shekaru goma sha bakwai bayan haka a shekara ta 200 BC, wanda kuma ake kira Yaƙin Dutsen Panium ko Yaƙin Paneas, ya kasance tsakanin Daular Seleucid, ƙarƙashin jagorancin Sarki Antiochus III, da Masarautar Ptolemaic ta Masar, ƙarƙashin jagorancin Sarki Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Shekaru talatin da ɗaya bayan haka, a shekara ta 167 K.H., aka fara Tawayen Makkabiyawa, wato tawayen Yahudawa a kan yunƙurin Daular Seleucid na murƙushe ayyukan addinin Yahudawa da kuma kakaba al’adun Helenistik; an fara shi ne a garin Modein, wani ƙaramin gari da ke yankin Yahudiya, a abin da yanzu yake cikin Isra’ila ta zamani.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Lamarin da ake magana a kai ya shafi mummunan mai mulkin Helenawa na daular Seleucid, Antiochus IV Epiphanes, wanda ya tilasta tsauraran al’adun Helenawa a kan jama’ar Yahudawa, har da hana kiyaye ibadodin addinin Yahudawa da kuma ƙazantar da Haikali a Urushalima. Domin tabbatar da aiwatar da dokokinsa, Antiochus ya aika wakilai zuwa birane da ƙauyuka dabam-dabam domin tilasta mazaunan Yahudawa su bi umarninsa.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

A garin Modein, ɗaya daga cikin jami’an Seleucid ya iso domin aiwatar da dokar sarki ta wurin umartar mazaunan Yahudawa su shiga cikin ayyukan bautar gumaka kuma su miƙa hadayu ga allolin Helenawa. Wani dattijo firist na Yahudawa mai suna Mattathias ya ƙi yin biyayya ga wannan umarni, ya kuma kashe wani Bayahude da ya fito gaba don miƙa hadayar, tare da jami’in Seleucid ɗin. Wannan aikin ƙin bin doka da Mattathias da iyalinsa suka yi ne ya zama farkon Tawayen Maccabean a kan mulkin Seleucid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattathias da ’ya’yansa maza biyar, ciki har da Yahuza Maccabee, suka tsere zuwa tuddai, suka fara yaƙin ɓa-ta-ƙe da rundunonin Seleucid. A ƙarshe tawayen ya ƙaru cikin ƙarfi da goyon baya, har ya kai ga jerin nasarorin soja a kan Seleucidawa.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Abubuwan da suka faru a Modein a shekara ta 167 K.Z.K., sun kasance muhimmin juyi a tarihin Yahudawa, suna nuna farkon Tawayen Makkabiyawa da gwagwarmayar neman ’yancin addini da cin gashin kai a kan mulkin baƙi. Sake keɓe haikali na biyu a Urushalima, wanda yake nuna abin tarihin da ake tunawa da shi a lokacin Hanukkah, ya faru ne a shekara ta 164 K.Z.K., shekaru uku kafin “ƙawancen” na aya ta ashirin da uku.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Bayan sun sake ƙwato Urushalima da Haikali, Makkabiyawa suka tsarkake Haikali daga gurɓatattun abubuwan arna, suka kuma maido da shi ga amfanin addini da ya dace da shi. Bisa ga al’ada, sun sami tulin mai guda ɗaya tak na keɓaɓɓen mai, wanda ya isa ne kawai a kunna menorah na yini guda. A hakikanin gaskiya, babu wani shaidar tarihi na zamani da ya tabbatar da wannan abin da ya faru, kuma sai a ƙarni na shida ne aka fara samun wannan tatsuniyar Yahudawa a rubuce. Sister White ta kwatanta cocin Yahudawa mai ridda da cocin Katolika, tana jaddada musamman cewa duka majami’un biyu suna gina addini a kan al’adu da hadisai na mutane. Kamar yadda yake da yawan mu’ujizai iri-iri da aka ƙirƙira a cikin tarihin cocin papal, tatsuniyar mai na yini guda da ya ɗauki kwanaki takwas ba ta da wata shaidar tarihi.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Aya ta goma ta Daniyel sura ta goma sha ɗaya tana bayyana yaƙi na farko cikin yaƙe-yaƙe uku na aya ta arba’in, waɗanda na riga na bayyana a matsayin yaƙe-yaƙe uku na wani “cold war”, haka kuma, a matsayin yaƙe-yaƙen wakilai uku. Wata ’yar’uwa ta yi tambaya game da yadda na ayyana Yaƙin Ukraine, wanda shi ne na biyu cikin waɗannan yaƙe-yaƙe uku, a matsayin yaƙin “cold war”, domin kamar yadda ta nuna daidai, an yi asarar rayuka da lalacewa mai yawa ƙwarai. Abin da na bayyana a cikin rubuce-rubucen da suka gabata a matsayin yaƙe-yaƙe uku na “cold war”, an bayyana shi da waɗannan kalmomi ne domin a nuna bambanci tsakanin waɗannan yaƙe-yaƙe uku da Yaƙe-yaƙen Duniya uku da suke faruwa a lokacin tarihin dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Waɗannan yaƙe-yaƙe uku yaƙe-yaƙen wakilai ne, kuma an kuma bayyana su haka.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Na yi niyya in tantance waɗannan yaƙe-yaƙe uku a matsayin “yaƙe-yaƙe uku na aya ta arba’in” ko kuwa yaƙe-yaƙen wakilai, daga wannan lokaci zuwa gaba a cikin waɗannan maƙalu, domin a kawar da saɓanin kiran yaƙin zafi da suna yaƙin sanyi. Bisa ga ma’anar da na bayar, yaƙe-yaƙe uku na aya ta arba’in ba su haɗa da yaƙin shekara ta 1798 ba, ko da yake wannan yaƙin ɓangare ne na aya ta arba’in; a’a, suna nufin kawai yaƙe-yaƙe uku daga lokacin ƙarshe a shekara ta 1989 har zuwa dokar Lahadi ta aya ta arba’in da ɗaya. Waɗannan yaƙe-yaƙe ukun sun fi dacewa a tantance su a matsayin yaƙe-yaƙen wakilai, waɗanda ake aiwatarwa a cikin mahallin yaƙin da ke tsakanin sarkin arewa da sarkin kudu, wanda a tarihin aya ta arba’in yake wakiltar yaƙin da ke tsakanin Katolika (sarkin arewa) da Kwaminisanci (sarkin kudu).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Na farko cikin waɗannan yaƙe-yaƙe uku yana bayyana nasarar Katolika a kan Kwaminisanci a shekara ta 1989, yayin da papanci ya haɗu da rundunarsa ta wakili, wadda Amurka take wakilta, wajen share Tarayyar Soviet a shekara ta 1989, ko da yake Rasha, wato kai (ko kuma “kagara”), ta kasance a tsaye. Yaƙin Ukraine na yanzu kuma, har yanzu, yaƙi ne tsakanin Katolika da Kwaminisanci, inda papanci ke amfani da gwamnatin Ukraine a matsayin wakilinsa a kan Rasha, tare da goyon bayan ikon wakilcin papanci na baya, wato Amurka, har da sauran yammacin duniya mai ra’ayin tutar duniya baki ɗaya. Ana wakiltar wannan yaƙi a ayoyi na goma sha ɗaya da goma sha biyu, kuma yana nuna cewa Kwaminisanci (Rasha) zai rinjayi Katolika.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Na uku cikin waɗannan yaƙe-yaƙe uku na wakilci an wakilta shi a aya ta goma sha biyar, a matsayin Yaƙin Panium. Yaƙin ya kasance tsakanin masarautar Ptolemyawa (sarkin kudu) da masarautar Seleucid (sarkin arewa). A wannan yaƙin rundunar wakilci ta Katolika ita ce Amurka kuma har yanzu.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

A yaƙin farko a 1989, an yi amfani da rundunar wakilai ta ƙahon jamhuriya na Amurka ta wajen Fafaroma domin ta rushe tsarin siyasar Tarayyar Soviet, alhali aka bar kanta (Rasha) a nan daram. A yaƙi na biyu, wanda shi ne yaƙin Yukiren, rundunar wakilai ta Nazi ta sha kaye a hannun Rasha. A yaƙi na uku kuma Amurka, wato rundunar wakilai ta Fafaroma, ta sāke cin nasara a kan sarkin kudu.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Yaƙe-yaƙen uku suna ɗauke da alamar “Gaskiya”, tare da yaƙin farko da na ƙarshe ana aiwatar da su ta wurin rundunar wakili mai nasara ta Ƙasar Amurka. A yaƙin farko an bar kan sarkin kudu lafiya, kuma a yaƙin na uku rundunar wakili ta Ƙasar Amurka ta zama kan sarkin kudu. Rundunar wakili ta biyu kuma ita ce rundunar wakili ta papanci a Yaƙin Duniya na Biyu. A dukkanin waɗannan lokutan, rundunar wakili ta Naziyanci an ci ta kuma za a ci ta. Papanci yana ƙasƙantar da dukan maƙiyansa gaba ɗaya kafin aya ta goma sha shida, sa’ad da aka cika haɗin kai sau uku.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Batulamaiyu [Putin] ya rasa hikimar da za ta sa ya yi amfani mai kyau da nasararsa. Da a ce ya ci gaba da bin wannan nasararsa, mai yiwuwa da ya zama mamallakin dukan mulkin Antiochus; amma da yake ya wadatu da yin ’yan tsoratarwa kaɗan da ’yan barazana kaɗan ne kawai, sai ya yi sulhu domin ya sami damar miƙa kansa ga gamsar da mugayen sha’awoyinsa na dabba ba tare da katsewa ko takura ba. Haka kuwa, bayan ya ci nasara a kan maƙiyansa, sai mugayen halayensa suka rinjaye shi, kuma, da ya manta da babban suna wanda zai iya kafawa wa kansa, ya kashe lokacinsa cikin liyafa da fasikanci.”

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “Zuciyarsa ta ɗaukaka saboda nasararsa, amma hakan bai ƙarfafa shi ba ko kaɗan; gama rashin mutuncin amfani da ya yi da ita ne ya sa talakawansa suka tayar masa da tawaye.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Shaida ta biyu da ke nuna cewa nasarar Putin tana nuna ƙarshensa, tana tare da sarki Uzziah na mulkin Yahuda na kudu, wanda zuciyarsa ma ta ɗaukaka saboda nasarorin yaƙinsa, sa’an nan kuma, kamar yadda ya faru da Ptolemy, ya nemi ya yi aikin firistoci a cikin Wuri Mai Tsarki, kuma aka buge shi da kuturta, aka kuma cire shi daga mulki nan da nan. Nasarar Putin a yaƙin Ukraine tana nuna farkon ƙarshensa a matsayin sarkin kudu (sarkin rashin yarda da Allah). An yi wa ƙarshensa kwatanci da farkon sarkin kudu na annabci na aya ta arba’in (Faransa), wanda ya bayyana juyin juya hali da ya kifar da shugabanci, kamar yadda ya faru da Ptolemy. An kuma wakilci ƙarshen Putin da ƙarshen Tarayyar Soviet, inda jagoran (Gorbachev) ya rushe Tarayyar Soviet, kuma nan da nan ya karɓi aiki tare da Majalisar Ɗinkin Duniya, alamar duniya ta kwanaki na ƙarshe ta masu ra’ayin duniya ɗaya na rashin yarda da Allah, sarkin kudu. Bayan nasarar Putin a Ukraine, an kuma yi masa kwatanci da Napoleon a Waterloo, da gudun hijirar da ta biyo baya; haka kuma da sarki Uzziah, tare da kuturtarsa, da gudun hijirar da ta biyo baya, da kuma ƙarshen Ptolemy na maye da ƙarshen Tarayyar Soviet a 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Yaƙin Panium ya faru a shekara ta 200 K.H., kuma a wannan shekarar ce Roma ta shiga cikin tarihi a fili. Shigarta cikin ruwayar annabci ta gabaci cin Urushalima da aka wakilta a aya ta goma sha shida, kuma aka cika a shekara ta 63 K.H., a lokacin da ta shelanta cewa ita ce mai kare sarkin yaro a Masar. A yaƙi na uku na aya ta arba’in, wanda ya haɗa da sarakunan arewa da kudu, papacy za ta sake shiga cikin tarihi, tana nuna kamar ita ce mai kare Rasha. A daidai wannan lokaci Seleucus, a cikin misali, ya ci Ptolemy da yaƙin Panium, ta haka yana nuna cewa Amurka, rundunar wakili ta papacy a yaƙe-yaƙen farko da na ƙarshe na aya ta arba’in, tana cin nasara a kan “Masar” (sarkin kudu).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

A shekara ta 200 BC, a ma’ana ta alama muna samun papanci, yayin da karuwar Taya ta fara rerar waƙoƙinta na fasikanci a gabãnin haɗin kai na sau uku a dokar Lahadi ta aya ta goma sha shida. A lokaci guda kuma Amurka ta yi rinjaye a kan Majalisar Ɗinkin Duniya, ta haka tana tabbatar da matsayinta a matsayin babban sarki a cikin sarakuna goma. Dukan abubuwan motsin haɗin kai na sau uku da ake cika su a dokar Lahadi, an riga an daidaita su kafin aya ta goma sha shida.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Tsarin siyasar ikon macijin, kamar yadda Majalisar Ɗinkin Duniya take wakilta, ya yarda, a aya ta goma sha shida, ya ba dabbar tsarinsa na siyasa; amma kafin ya yi haka, papanci yana cin nasara a kan addinin macijin. Dole ne a sake kawar da arna. An kawar da Furotestanci a shekarun Reagan, a yaƙin farko na aya ta arba’in, kuma a lokacin shugaban ƙarshe na jam’iyyar Republican za a kuma sa addinin macijin a ƙarƙashin mulkin addinin Katolika, kamar yadda aka yi a shekara ta 508. Tsarin kawar da kowace irin adawar addini ga ɗora papanci a kan kursiyin mulki ya fara ne a shekarun Reagan, kuma ya ƙare a shekarun Trump. An kawar da adawar Furotestantism mai ridda ga Katolika a yaƙin farko na aya ta arba’in, kuma za a kawar da adawar ruhaniya a yaƙin ƙarshe na aya ta arba’in.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

A cikin wannan haɗaɗɗiyar mu’amala ta al’amuran ɗan adam ɗaya, dole ne Furotestantism mai ridda ya kafa kansa a matsayin ikon addini da na siyasa a kan sarakuna goma na Ru’ya ta Yohanna sura ta goma sha bakwai. Saboda haka, Yaƙin Panium yana nuna lokacin da Amurka ta yi nasara a kan Majalisar Ɗinkin Duniya, ɗan kaɗan kafin dokar Lahadi ta aya ta goma sha shida.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Tabbatacciyar ƙa’ida ce ta annabci cewa dodon, dabbar, da annabin ƙarya kowannensu yana da nasa siffofin annabci na musamman. Ɗaya daga cikin waɗannan siffofin annabci shi ne cewa dabbar (Katolika), a koyaushe a annabce ana sanya ta a birnin Roma. Annabin ƙarya kuwa, a koyaushe a annabce ana sanya shi a Amurka. Amma ga dodon, sifar wurin da a annabce ake sanya dodon ita ce cewa a koyaushe yana motsi. Dodon ya fara ne a sama, sa’an nan ya zo Lambun Adnin, kuma daga baya a ƙarshe ana sanya dodon a Masar.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Yi magana, ka ce, Haka Ubangiji Allah ya ce: Ga shi, ina gāba da kai, Fir’auna sarkin Masar, babban macijin nan da yake kwance a tsakiyar kogunansa, wanda ya ce, Kogina nawa ne, ni kuwa na yi shi domin kaina. Ezekiyel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Matsayin annabci na macijin ya canza. A zamanin Yohanna, an bayyana mazaunin macijin, wanda yake wakiltar kursiyinsa, a matsayin yana cikin Pergamos.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> “Kuma ka rubuta wa mala’ikan ikkilisiya a Pergamos cewa; Ga abin da mai takobi mai kaifi, mai baki biyu, yake faɗa; Na san ayyukanka, da inda kake zama, wato inda kursiyin Shaiɗan yake: kuma kana riƙe da sunana da ƙarfi, ba ka kuwa musunta bangaskiyata ba, har ma a kwanakin nan da Antipas, shahidina mai aminci, aka kashe a tsakaninku, inda Shaiɗan yake zaune.” Ru’ya ta Yohanna 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Al’adar arna ta Roma ita ce su kawo dukan allolin arna da suka shiga hulɗa da su zuwa cikin birnin Roma, su kuma wakilta su a cikin Haikalin Pantheon. Wannan ne ya sa Daniyel ya rubuta cewa “an jefar da wurin tsattsarkan gidansa.” Wurin tsattsarkan gidan Roma ta arna shi ne birnin Roma, wanda Constantine ya jefar a shekara ta 330, amma tsattsarkan gidan da yake “a cikin” Roma shi ne Haikalin Pantheon, Pan-Theon na nufin, “haikalin dukan alloli”. Romawa sun mayar da wurin zaman Shaiɗan zuwa Haikalin Pantheon daga Pergamos. Sister White ta sanar da mu cewa Roma ta arna ita ce macijin.

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

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

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma ta arna ta kasu gida goma, kuma Faransa ta zama sarkin kudu sa’ad da ta gabatar da rashin yarda da Allah na Masar a lokacin Juyin Juya Halin Faransa. Zuwa shekara ta 1917, macijin ya koma daga Faransa zuwa Rasha. Aya ta goma tana wakiltar shekara ta 1989, kuma ayoyi na goma sha ɗaya da goma sha biyu suna wakiltar yaƙe-yaƙen “iyakar ƙasa” (Raphia da Ukraine), yayin da yaƙin Panium yake wakiltar mataki na uku da papanci ya cika yayin da take tabbatar da haɗin kai na sau uku a aya ta goma sha shida. Yana wakiltar ɓoyayyen tarihin aya ta arba’in.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a makala ta gaba.

> When Jesus came into the coasts of Caesarea Philippi [Panium], 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. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Sa’ad da Yesu ya isa yankunan Kaisariya Filibbi [Panium], sai ya tambayi almajiransa, yana cewa, “Wa mutane suke cewa ni, Ɗan Mutum, ne?” Sai suka ce, “Waɗansu suna cewa kai ne Yahaya Mai Baftisma; waɗansu kuwa, 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 mai rai.” Sai 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 ikkilisiyata; ƙofofin jahannama kuma ba za su rinjaye ta ba. Kuma zan ba ka makullan mulkin sama: duk abin da ka ɗaure a duniya za a ɗaure shi a sama; kuma duk abin da ka kwance a duniya za a kwance shi a sama.” Sa’an nan ya yi wa almajiransa gargaɗi cewa kada su faɗa wa kowa cewa shi ne Yesu Almasihu. Daga wannan lokaci Yesu ya fara nuna wa almajiransa yadda ya wajaba ya tafi Urushalima, ya sha wahala abubuwa da yawa daga dattawa da manyan firistoci da marubuta, a kashe shi, kuma a tashe shi a rana ta uku. Matiyu 16:13–21.

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