Article

# Rome Establishes the Vision - Number One

Roma Ta Kafa Wahayin — Lamba ta Ɗaya

A Private Interpretation

Fassara Ta Kashin Kai

Author

Jeff Pippenger

Published

June 28, 2024

Formats

PDF
Word

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> A waɗannan lokuta kuwa da yawa za su tashi su yi gāba da sarkin kudu; haka ma maza masu tarzoma daga cikin mutanenka za su ɗaukaka kansu domin su kafa wahayi; amma za su fāɗi. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Kalmar “rukuna” a cikin mahallin Kiristanci tana wakiltar tabbatattun gaskiyoyin Littafi Mai Tsarki. Ƙungiyoyi dabam-dabam da ke da’awar kasancewa na Kirista suna da jerin abubuwa mabambanta na abin da suke ayyana a matsayin rukunan Littafi Mai Tsarki, amma akwai Gaskiya guda ɗaya kacal. Bambanci tsakanin “cikakkiyar gaskiya” da “yawaitar ra’ayoyi” wani batu ne da ba ya cikin abin da muke dubawa a wannan lokaci.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Sai Bilatus ya ce masa, Ashe kai sarki ne ke nan? Yesu ya amsa, Kai ka faɗa cewa ni sarki ne. Saboda wannan ne aka haife ni, kuma saboda wannan ne na zo cikin duniya, domin in ba da shaida ga gaskiya. Duk wanda yake na gaskiya yana jin muryata. Bilatus ya ce masa, Mene ne gaskiya? Da ya faɗi haka kuwa, sai ya sāke fita zuwa wurin Yahudawa, ya ce musu, Ban sami wani laifi ko kaɗan a gare shi ba. Yohanna 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Gaskiya ita ce Maganar Allah; ita ce muryarsa, kuma ita ce Almasihu da kansa.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Ya kamata mu san da kanmu abin da ya ƙunshi Kiristanci, abin da yake gaskiya, abin da shi ne bangaskiyar da muka karɓa, abin da dokokin Littafi Mai Tsarki suke—dokokin da aka ba mu daga mafi girman iko. Akwai mutane da yawa da suke ba da gaskiya ba tare da dalilin da za su gina bangaskiyarsu a kai ba, ba tare da isasshiyar hujja game da gaskiyar al’amarin ba. Idan aka gabatar da wata ra’ayi da ya dace da tunaninsu da suka riga suka ƙulla, a shirye suke ƙwarai su karɓe shi. Ba sa yin tunani daga dalili zuwa sakamako, bangaskiyarsu ba ta da tushen gaskiya na ƙwarai, kuma a lokacin gwaji za su gane cewa sun gina a kan yashi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Duk wanda ya huta yana gamsuwa da nasa ilimin Nassosi na yanzu wanda bai kamala ba, yana zaton wannan ya ishe shi domin cetonsa, yana hutawa ne cikin ruɗu mai hallakarwa. Akwai mutane da yawa da ba a tanade su ƙwarai da hujjojin Littafi Mai Tsarki ba, domin su iya gane kuskure, su kuma hukunta dukan al’ada da camfi da aka gabatar musu a matsayin gaskiya. Shaiɗan ya shigar da nasa ra’ayoyi cikin bautar Allah, domin ya lalatar da sauƙin bisharar Almasihu. Yawan mutane masu ikirarin cewa sun gaskata gaskiya ta yanzu ba su san abin da yake ƙunshe da bangaskiyar nan da aka taɓa ba tsarkaka ba—Almasihu a cikinku, bege na ɗaukaka. Suna tsammani suna kāre tsoffin alamomin iyaka, amma su masu ɗumi ne kawai kuma marasa damuwa. Ba su san abin da yake nufi su saƙa cikin abin da suka fuskanta kuma su mallaki ainihin nagartar ƙauna da bangaskiya ba. Ba masu nazarin Littafi Mai Tsarki ne sosai ba, sai dai kasassu ne kuma marasa kula. Sa’ad da saɓanin ra’ayi ya tashi game da ayoyin Nassi, waɗannan da ba su yi nazari da nufi ba kuma ba su da tabbas game da abin da suka gaskata, sai su fāɗi daga gaskiya. Ya kamata mu ɗora wa kowa muhimmancin bincika gaskiyar Allah da himma, domin su san cewa lalle sun san abin da yake gaskiya. Wasu suna da’awar ilimi mai yawa, suna kuma jin sun gamsu da halinsu, alhali kuwa ba su da ƙarin kishin aikin, ba su da ƙarin zafin ƙauna ga Allah, da kuma ga rayukan waɗanda Almasihu ya mutu dominsu, fiye da kamar ba su taɓa sanin Allah ba. Ba sa karanta Littafi Mai Tsarki [domin] su mallaki ƙashin arziki da kitse don rayukansu. Ba sa jin cewa muryar Allah ce tana magana da su. Amma idan muna so mu fahimci hanyar ceto, idan muna so mu ga haskokin Rana ta adalci, dole ne mu yi nazarin Nassosi da nufi, gama alkawura da annabce-annabcen Littafi Mai Tsarki suna zuba haskoki bayyanannu na ɗaukaka a kan shirin fansa na Allah, waɗannan manyan gaskiyoyi kuma ba a fahimtar su sarai.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

Ana bukatar mu san abin da waɗannan koyaswar suke, da kuma yadda za mu gabatar, tabbatar da kuma kāre waɗannan gaskiyoyin.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Ba ya yi mana kama da zai yiwu yanzu cewa wani zai tsaya shi kaɗai; amma idan Allah ya taɓa yin magana ta wurina, lokaci zai zo da za a kai mu gaban majalisu da kuma gaban dubbai saboda sunansa, kuma kowane mutum zai ba da dalilin bangaskiyarsa. Sa’an nan ne za a yi mafi tsananin bincike da suka a kan kowane matsayi da aka ɗauka domin gaskiya. Saboda haka muna bukatar mu yi nazarin Maganar Allah, domin mu san dalilin da ya sa muke gaskata koyaswar da muke ɗaukaka. Dole ne mu bincika rayayyun zantukan Yahweh da tsanaki.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Domin a kai su gaban “dubban” mutane, a bayyane yake cewa a kwanaki na ƙarshe za a tilasta wa waɗansu daga cikin masu kāre gaskiya su kāre gaskiyar ta hanyar wata hanya kamar talabijin ko watsa shirye-shiryen yanar gizo. Ta yaya kuma dubban mutane za su iya kallon shaidar da mutum ɗari da arba’in da huɗu suka bayar? Koyarwar da muke ɗaukaka tana bayyana tushen bangaskiyarmu.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Za a gwada kuma a tabbatar da kowane memba na ikilisiya dabam-dabam. Za a sa su cikin irin waɗansu yanayi inda za a tilasta musu su ba da shaida ga gaskiya. Da yawa za a kira su su yi magana a gaban majalisu da kuma a kotunan shari’a, watakila kowannensu shi kaɗai dabam. Kwarewar da za ta taimake su a wannan mawuyacin hali sun yi sakaci wajen nema, kuma rayukansu suna ɗauke da nadama saboda damar da aka ɓata da kuma gata da aka yi watsi da su.” Testimonies, juzu’i na 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Maganar Allah ba ta taɓa kasawa ba; sabili da haka, idan za a ƙididdige mu cikin ɗari da arba’in da huɗu, dole ne mu san abin da muke ba da gaskiya a kai bisa ga abin da yake a rubuce cikin Maganar Allah. Kafin lokacin jarabawa ya zo, lokacin da za a tilasta wa mutanen Allah su bayyana koyarwar da suke ba da gaskiya da ita, Allah yakan ƙyale a shigar da kurakurai domin ya tilasta wa mutanensa su yi zurfin nazari a kan Maganarsa.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Gaskiyar cewa babu gardama ko hargitsi a tsakanin mutanen Allah bai kamata a ɗauke ta a matsayin tabbatacciyar hujja cewa suna manne ƙam da ingantacciyar koyarwa ba. Akwai dalilin tsoro cewa wataƙila ba sa rarrabewa a sarari tsakanin gaskiya da kuskure. Sa’ad da ba a taso da sababbin tambayoyi ta wurin binciken Nassosi ba, sa’ad da kuma babu saɓanin ra’ayi da zai sa mutane su binciki Littafi Mai Tsarki da kansu domin su tabbatar cewa suna da gaskiya, to, za a sami mutane da yawa a yanzu, kamar yadda ya kasance a zamanin dā, waɗanda za su manne wa al’ada su kuma yi sujada ga abin da ba su sani ba.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “An nuna mini cewa da yawa waɗanda suke ikirarin suna da sanin gaskiyar yanzu ba su san abin da suke gaskatawa ba. Ba su fahimci hujjojin bangaskiyarsu ba. Ba su da cikakkiyar kimantawa ta aikin da ya dace da wannan lokaci. Sa’ad da lokacin gwaji zai zo, akwai mutane waɗanda a yanzu suke wa’azi ga wasu amma za su tarar, sa’ad da suka bincika matsayansu da suke riƙe da su, cewa akwai abubuwa da yawa waɗanda ba za su iya ba da wani gamsasshen dalili a kansu ba. Har sai an gwada su haka, ba su san girman jahilcinsu ba. Kuma akwai da yawa a cikin ikilisiya da suke ɗauka a matsayin tabbatacce cewa sun fahimci abin da suke gaskatawa; amma, har sai gardama ta taso, ba su san raunin kansu ba. Sa’ad da aka raba su da waɗanda suke da bangaskiya iri ɗaya da tasu kuma aka tilasta musu su tsaya su kaɗai su kuma su kaɗaita domin su bayyana abin da suke gaskatawa, za su yi mamakin ganin yadda tunaninsu ya rikice game da abin da suka karɓa a matsayin gaskiya. Tabbatacce ne cewa a cikinmu an sami kaucewa daga Allah Rayayye da kuma juya zuwa ga mutane, ana ɗora na ɗan’adam a madadin hikimar Allahntaka.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Allah zai tayar da mutanensa; idan wasu hanyoyi suka gaza, karkatattun koyarwa za su shigo a tsakaninsu, waɗanda za su tace su, suna raba ƙaiƙayi da alkama. Ubangiji yana kira ga dukan waɗanda suka gaskata maganarsa su farka daga barci. Haske mai daraja ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna haɗurran da suke daf da riskar mu. Wannan haske ya kamata ya kai mu ga ƙwazo wajen nazarin Nassosi da kuma bincike mafi tsanani na matsayai da muke riƙe da su. Allah yana so a bincika dukan ɓangarori da matsayai na gaskiya ƙwarai da gaske, da juriya, tare da addu’a da azumi. Bai kamata masu bi su huta cikin zato-zato da ra’ayoyi marasa fayyace game da abin da ya ƙunshi gaskiya ba. Dole ne bangaskiyarsu ta tsaya da ƙarfi a kan maganar Allah domin sa’ad da lokacin gwaji zai zo, kuma aka kai su gaban majalisu domin su ba da amsa game da bangaskiyarsu, su sami ikon bayyana dalilin begen da yake a cikinsu, tare da tawali’u da tsoro.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ku tayar da hankali, ku tayar da hankali, ku tayar da hankali. Batutuwan da muke gabatar wa duniya dole ne su kasance a gare mu gaskiya mai rai. Yana da muhimmanci cewa, wajen kare koyaswar da muke ɗauka a matsayin ginshiƙan bangaskiya, kada mu taɓa barin kanmu mu yi amfani da hujjojin da ba su cika sahihanci gaba ɗaya ba. Irin waɗannan na iya yin amfani wajen sa mai adawa ya yi shiru, amma ba sa girmama gaskiya. Ya kamata mu gabatar da hujjoji sahihai, waɗanda ba kawai za su sa masu hamayya su yi shiru ba, amma kuma za su iya jure wa mafi kusanci da mafi zurfin bincike. A wajen waɗanda suka horar da kansu a matsayin masu muhawara akwai babban haɗari cewa ba za su yi mu’amala da maganar Allah da adalci ba. Sa’ad da ake fuskantar mai adawa, ya kamata ƙoƙarinmu na gaske ya kasance mu gabatar da batutuwa ta irin hanyar da za ta tayar da tabbaci a cikin zuciyarsa, maimakon neman kawai mu ƙarfafa bangaskiyar mai bi.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “Duk irin ci gaban da mutum ya yi a fannin hankali, kada ya taɓa zaton ko na ɗan lokaci cewa babu bukatar zurfaffen bincike mai ɗorewa cikin Nassosi domin samun haske mafi girma. A matsayinmu na jama’a, an kira mu kowane ɗaya daga cikinmu mu zama ɗaliban annabci. Dole ne mu yi tsaro da matuƙar ƙwazo domin mu iya gane kowace alƙiblar haske da Allah zai gabatar mana. Ya kamata mu kama farkon haskakawar gaskiya; kuma ta wurin nazari mai cike da addu’a za a iya samun haske mafi bayyana, wanda za a iya gabatar wa waɗansu.” Testimonies, juzu’i na 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Ɗaliban annabci” waɗanda a ƙarshe za su zama ɗari da dubu arba’in da huɗu za a “gwada su ɗaya bayan ɗaya, a kuma tabbatar da su,” tun kafin su fuskanci ikon duniya waɗanda za su haddasa rikicin dokar Lahadi mai zuwa nan ba da daɗewa ba da kuma tsanantawa. Da farko Allah ne zai “farkar” da masu aminci. Za a “farkar” da budurwai masu barci daga dogon barcin da suka faɗa a cikinsa a lokacin jinkiri. Idan ba za su farka ta wurin saƙon da Allah ya gabatar ta cikin maƙalolin da aka aika tun daga Yulin 2023 ba, to, Allah zai bari “koyarwar ƙarya” su “shigo a tsakaninsu,” waɗanda za su kammala rarrabe alkama da ciyawar banza ta wurin aikin tantancewa. Yanzu muna cikin wannan aikin tantancewar.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Akwai zaɓuɓɓuka uku a gaban waɗanda suka kasance suna bibiyar muhawarar game da daidai gane ko wacece Roma ta Zamani. Zaɓi ɗaya shi ne cewa Amurka ce Roma ta Zamani, wani kuma shi ne cewa ikon papanci ne Roma ta Zamani, zaɓi na uku kuma shi ne cewa duka waɗannan matsayai biyu na baya ba daidai ba ne, kuma wani iko dabam ne ake wakilta da ‘yan fashin mutanen Daniyel waɗanda suke ɗaukaka kansu, su faɗi, kuma su tabbatar da wahayin da ke aya ta sha huɗu na sura ta goma sha ɗaya ta littafin Daniyel.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ina da’awar cewa saɓanin ra’ayin game da ko Roma ta Zamani ita ce ikon papanci ko kuwa Amurka ce, an bari a shigar da shi cikin wannan motsi ne domin a tilasta mutanensa su yi nazarin maganarsa ta annabci. Allah ne ya jawo wannan muhawara a matsayin bayyanuwar jinƙansa. Ina da’awar cewa saɓanin ra’ayin ya fi danganta da shirya mutanensa domin rikicin da ke tafe fiye da kawai tantance ko wa yake da gaskiya da kuma wa yake da kuskure game da Roma ta Zamani. An bari wannan saɓani, kuma Allah ne ya tsara shi, domin ya nuna, ga duk wanda yake so ya gani, cewa fahimtarsa ta kansa game da maganarsa ta annabci ba cikakkiya ba ce ko kuwa kuskure ce. Saboda haka, wannan muhawara hujja ce ta jinƙan Allah.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Rigimar ba ta shafi tantance ko wane ne ikon da ‘yan fashin mutanenka suke wakilta kaɗai ba, amma kuma tana shafar ko ana aiwatar da tsarin layi bisa layi, wanda ɓangarorin biyu na rigimar suke ikirarin riƙewa, yadda ya kamata. Dokokin annabci da suke da alaƙa da tsarin layi bisa layi sun haɗa da ƙa’idojin annabci na musamman waɗanda za su kasance wani ɓangare na aikin tacewa tsakanin alkama da ciyawa. Abubuwa uku na tsarin layi bisa layi da nake da’awar ana rashin fahimtarsu a cikin wannan rigima ta yanzu su ne: Almasihu a matsayin Gaskiya, da Almasihu a matsayin Alfa da Omega, da kuma aiwatarwa sau uku na annabci.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

A ƙarshe, za a tarar waɗanda suke riƙe da kuskuren fahimta game da aya ta goma sha huɗu ta Daniyel goma sha ɗaya suna kafa matsayinsu na koyarwa ne a kan fassara ta kansu.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Muna kuma da kalmar annabci mafi tabbatacciya; abin da kuke kyautatawa idan kuka mai da hankali gare shi, kamar ga haske mai haskakawa a cikin wuri mai duhu, har sai alfijir ya keto, tauraron safiya kuma ya fito a cikin zukatanku: Da sanin wannan da fari, cewa babu wani annabcin Nassi da yake na fassarar mutum kaɗai. Gama annabci bai zo a zamanin dā ta wurin nufin mutum ba: amma tsarkakan mutanen Allah sun yi magana ne yayin da Ruhu Mai Tsarki ya motsa su. 2 Bitrus 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

A cikin gardamar da ta shafi aya ta goma sha huɗu, ana samun misalin abin da na fahimta a matsayin “fassara ta kashin kai” a cikin The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Yayin da Asabbaci ya zama babban batu na gardama a cikin dukan Kiristendam, kuma hukumomin addini da na farar hula suka haɗa kai domin tilasta kiyaye Lahadi, dagewar ƙin yarda da ƙaramin ragowar mutane zai sa a ɗauke su abin ƙyama a ko’ina. Za a nace cewa waɗannan kaɗan da suka tsaya suna gaba da wata kafa ta ikkilisiya da kuma doka ta ƙasa bai kamata a jure musu ba; cewa ya fi kyau su sha wahala fiye da a jefa dukan al’ummai cikin rudani da rashin bin doka. Irin wannan hujja ce aka kawo wa Almasihu ƙarni da yawa da suka shige ta bakin ‘shugabannin jama’a.’ ‘Ya fi mana amfani,’ in ji makircin Kayafa, ‘mutum ɗaya ya mutu domin mutane, kada dukan al’umma su hallaka.’ Yahaya 11:50. Wannan hujja za ta bayyana mai cikakken rinjaye; kuma a ƙarshe za a fitar da doka a kan waɗanda suke tsarkake Asabbacin umarni na huɗu, ana shelanta su a matsayin waɗanda suka cancanci mafi tsanani daga cikin hukunci, tare da ba wa jama’a izini, bayan wani ƙayyadadden lokaci, su kashe su. Roman Katolika a Tsohuwar Duniya da kuma Protestant na ridda a Sabuwar Duniya za su bi irin wannan hanya ga waɗanda suke girmama dukan farillan Allah.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Kiristendam” yana wakiltar al’ummar Kiristoci ta dukan duniya ko kuma gamammen jikin ƙasashe da al’adu masu rinjayen Kiristanci. Ana yawan amfani da wannan kalma domin nuna ɓangarorin duniya inda Kiristanci yake addini mai rinjaye kuma ya yi tasiri ƙwarai a kan al’ada, dokoki, da ƙa’idojin zamantakewa. Kiristendam ya ƙunshi faɗin Kiristanci na duniya baki ɗaya ta fuskar mabiyansa, tasirinsa ga al’adu, da muhimmancinsa a tarihi. Ba tare da cire maimaitawar da take akwai a cikin Ellen White CD-ROM ba, kalmar Kiristendam ta bayyana sau ɗari da saba’in da shida. Ta fuskar ƙasa, Sister White ta nuna cewa Kiristendam gaba ɗaya yana wakiltar Turai da nahiyoyin Amirka. A cikin mahallin Sister White, ana bayyana Turai a matsayin Tsohuwar Duniya, kuma nahiyoyin Amirka a matsayin Sabuwar Duniya.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Amma an ga dabbar mai ƙahonni irin na rago tana ‘fitowa daga ƙasa.’ Maimakon ta kifar da wasu iko domin ta kafa kanta, al’ummar da aka wakilta ta haka dole ne ta taso ne a yankin da ba a riga an mamaye ba, kuma ta bunƙasa a hankali da salama. Saboda haka, ba za ta iya tasowa a cikin cunkusassun al’ummai masu gwagwarmaya na Tsohon Duniya ba—wancan teku mai hargitsi na ‘mutane, da taron jama’a, da al’ummai, da harsuna.’ Dole ne a neme ta a Nahiyar Yamma.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Wace al’umma ce a Sabuwar Duniya wadda a shekarar 1798 take tasowa zuwa mulki, tana ba da alƙawarin ƙarfi da girma, kuma tana jawo hankalin duniya? Aiwatar da alamar ba ta barin wata tambaya. Al’umma guda ɗaya, kuma ɗaya kaɗai, ce ta cika siffofin wannan annabcin; babu shakka tana nuni ga Haɗaɗɗun Jihohin Amirka.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

An yi amfani da jumla ta ƙarshe a sakin layin da muke dubawa domin a ba da shawarar cewa “Romanism in the Old World and apostate Protestantism in the New” yana bayyana “Romanism of the Old World” a matsayin papacy a lokacin Zamani Mai Duhu, kuma Amurka (Furotesta mai ridda) a matsayin Roma ta zamani, wadda aka wakilta da furucin “apostate Protestantism in the New.” An ayyana “Old” a matsayin tarihin da ya gabata, kuma an ayyana “New” a matsayin tarihin zamani ko na yanzu. Wannan amfani yana karkatar da fahimtar da Sister White ta riga ta kafa game da dukan Christendom da kuma Tsohon da Sabon duniya.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Waɗanda suke aiwatar da jimlar ta fuskar tarihin da ya gabata da na gaba, suna kafa “fassara ta kai” cikin saɓani kai tsaye da ma’anar da Sister White ta nufa. Da’awar ita ce “Tsohon Duniya” yana wakiltar tarihin da ya gabata, kuma “Sabuwar” tana wakiltar tarihin zamani ko na yanzu (Sabuwar).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Nassin ta ce, “za su bi.” Roman Katolika da Furotesta masu ridda “za su bi irin wannan hanya ga waɗanda suke girmama dukan ƙa’idodin Allah.” Tsohuwar Duniya a cikin nassin ita ce Turai, kuma Sabuwar Duniya ita ce nahiyoyin Amurka. Sister White tana koyar da cewa dole ne dukan duniya ta fuskanci jarabawar dokar Lahadi, kuma Roman Katolika za ta jagoranci tsanantawa a Turai, yayin da Furotesta masu ridda za su jagoranci tsanantawa a nahiyoyin Amurka. Nahiyoyin Amurka da Turai su ne abin da ake ayyana a matsayin “Kiristendam.” Duka Roman Katolika da Furotesta masu ridda “za su bi irin wannan hanya ga waɗanda suke girmama dukan ƙa’idodin Allah.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Zai tsananta wa” yana nuna wani aiki na gaba da dukan ikon nan biyu za su aikata, kuma a nahawu ba zai yiwu a ce Romanism na Tsohon Duniya shi ne ikon papacy na Zamanin Duhu ba. Tsanantawar da ikon nan biyu za su yi aiki da ita tana cikin lokaci na gaba. Ma’anar wannan jimla ita ce “zai tsananta wa,” kuma tana nufin binsa ko fatattakarsa da niyyar cim ma ko kaiwa gare shi. Tana nuna wani aiki na gaba inda mutum ko ƙungiya ke da cikakken niyyar neman wata manufa ko buri da ƙwazo.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Ana iya amfani da jimlar a cikin mahallai dabam-dabam: “Za ta bi sana’a a fannin likitanci,” ma’ana tana shirin yin aiki domin ta zama ƙwararriyar ma’aikaciyar lafiya. “Zai bi digiri a fannin injiniya,” yana nuna cewa yana niyyar karantar injiniya a wata cibiyar ilimi ta gaba da sakandare. “Ƙungiyar za ta ci gaba da bin aikin har a kammala shi,” yana nuni da cewa ƙungiyar za ta ci gaba da aiki a kan aikin har sai an gama shi. “Za su bi matakin shari’a a kan kamfanin,” ma’ana suna niyyar ɗaukar matakan doka domin magance wata ƙorafi ko neman adalci. Gaba ɗaya, “za a bi” yana nuna ƙuduri, sadaukarwa, da bayyananniyar niyyar cim ma wata takamaiman manufa ko sakamako a nan gaba.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Fassarar sirri da ake amfani da ita wajen koyar da cewa Romanism na Tsohon Duniya tarihin da ya shuɗe ne, daga baya kuma ake amfani da ita a matsayin ginshiƙi don ɗaukaka wani kuskuren amfani da annabta mai aikace-aikace sau uku. Tana jayayya cewa aikace-aikace sau ukun na Roma yana wakiltar Roma arna, sai kuma Roma ta Paparoma, sannan kuma Amurka a matsayin ta uku cikin Roman uku ɗin. An yi amfani da wani irin wannan gurɓataccen aikace-aikace jim kaɗan bayan 11 ga Satumba, 2001, sa’ad da wata ƙungiya ta rabu da wannan motsi game da littafin Joel.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Rigimar ta fara ne a wani taron sansani a ƙasar Kanada inda aka saka amfani sau uku na masifu ukun cikin littafin Yowel domin a koyar da cewa Musulunci na masifa ta uku shi ne al’ummar da ta zo gāba da ƙasar a aya ta shida na sura ta ɗaya. Wannan al’umma ita ce Roma ta papanci, amma an shigar da wani fassarar kashin kai da ke da’awar cewa al’ummar Musulunci ce. Amfani sau uku na masifu ukun ya riga ya kafa Musulunci a matsayin ikon ranar 11 ga Satumba, 2001, kuma sabon wannan fassarar kashin kai ya nace cewa ikon papanci na Yowel sura ta ɗaya a zahiri Musulunci ne. Wani fassarar kashin kai da ya ƙi amincewa da sahihin gane ikon papanci a littafin Yowel an ƙarfafa shi ta hanyar amfani marar daidai na masifu ukun. Yanzu kuma ana gabatar da wani fassarar kashin kai da ke ajiye ikon papanci gefe domin Amurka.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Abin da ya taɓa kasancewa, shi ne abin da zai kasance; abin da kuma aka yi, shi ne abin da za a yi: kuma babu wani sabon abu a ƙarƙashin rana. Akwai wani abu da za a iya ce wa, Dubi, wannan sabo ne? Tun daɗewa can ya riga ya kasance, a zamanin da ya gabace mu. Mai-Wa’azi 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Rigingimun kwanakin ƙarshe sun haɗa da maimaita tsofaffin rigingimu, kuma sura ta goma sha ɗaya ta Daniyel tana ɗauke da rigimar Uriah Smith na ɗora fassararsa ta kansa a kan alamar sarkin arewa. Da yin haka ya ƙirƙiro wani fahimta na sura ta goma sha ɗaya ta Daniyel wanda bai haifar da kome ba sai duhu. A cikin waɗannan kwanakin ƙarshe, rigingimun da ake maimaitawa musamman suna bayyana ’ya’yan amfani da fassarar kai a kan gaskiyar da aka kafa. Wannan shi ne abin da Smith ya yi a cikin littafinsa, Daniel and the Revelation. Wannan shi ne abin da aka yi a cikin rigimar littafin Joel, kuma irin waɗannan ƙa’idoji ne guda ɗaya ake amfani da su sa’ad da sakin layi guda daga The Great Controversy ya kauce wa ma’anar da take cikin duniya da kuma cikin rubuce-rubucen Ellen White game da abin da “Kiristendam” yake wakilta, tare kuma da ƙin yarda da asalin ƙa’idojin nahawu waɗanda ke nuna cewa furucin “zai bi” yana nuna wani abu ne na gaba. Daga wannan mahangar, sai a yi amfani da gurɓatacciyar fahimtar cewa “Tsohuwar Duniya” ita ce tarihin ikon papanci daga 538 har zuwa 1798, domin a yi gardama a kan tabbatacciyar fahimtar ma’anar amfani uku na annabci.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Duk abin da Allah ya fayyace a cikin tarihin annabci cewa za a cika a dā, an riga an cika shi; kuma duk abin da har yanzu yake nan a gaba zai faru bisa tsarinsa. Daniyel, annabin Allah, yana tsaye a matsayinsa. Yohanna yana tsaye a matsayinsa. A cikin Ru’ya ta Yohanna Zaki na kabilar Yahuza ya buɗe wa masu nazarin annabci littafin Daniyel, kuma ta haka ne Daniyel yake tsaye a matsayinsa. Yana ba da shaidarsa, wato abin da Ubangiji ya bayyana masa cikin wahayi game da manyan abubuwa masu girma da ban-tsoro, waɗanda dole ne mu sani yayinda muke tsaye a kan ainihin ƙofar cikar su.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “A cikin tarihi da annabci, Kalmar Allah tana bayyana dogon rikicin da ya daɗe yana gudana tsakanin gaskiya da kuskure. Har yanzu wannan rikici yana ci gaba. Abubuwan da suka taɓa faruwa, za su sāke faruwa. Tsoffin muhawarori za a farfaɗo da su, kuma sabbin ka’idoji za su ci gaba da tasowa. Amma mutanen Allah, waɗanda a cikin bangaskiyarsu da cikar annabci suka taka rawa a cikin shelar saƙonnin mala’ika na fari, na biyu, da na uku, sun san inda suke tsaye. Suna da irin ƙwarewar bangaskiya wadda ta fi zinariya zalla daraja ƙwarai. Ya kamata su tsaya daram kamar dutse, suna riƙe farkon tabbacin amincewarsu da ƙarfi har zuwa ƙarshe.” Selected Message, littafi na 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Ana iya nuna cikin sauƙi cewa ’Yar’uwa White ta bayyana “farkon bangaskiyarsu” na Bulus a matsayin ainihin gaskiyoyin tushe na Adventism. ’Yan Miller sun koyar cewa “masu fashin mutanenka” ikon papacy ne, kuma tun daga 1989 zuwa gaba motsin mutum dubu ɗari da arba’in da huɗu ya sha nanata wannan fahimta game da alamar kamar yadda ’yan Miller suka yi. Yanzu kuma akwai “sabuwar ka’ida” game da ko su wanene “masu fashin mutanenka,” kuma ta tayar da wata tsohuwar muhawara a ma’anar cewa tana amfani da kuskuren tantance wata tabbatacciyar alama ta annabci domin gina wani tsarin annabci da aka kafa a bisa yashi. Ko dai fassarar sirri ta Smith ce, ko kuma ƙaryatacciyar amfani da al’ummar da ke Joel sura ta ɗaya, ko kuma tantance Amurka a matsayin Roma ta Zamani; duk waɗannan kuskuren guda uku suna kai hari ga sahihin fahimtar Roma ta papacy a kwanaki na ƙarshe, kuma da yin haka suna kai hari ga alamar da take kafa wahayin annabci wanda yake tantance ko mutanen Allah za su hallaka ko kuwa za su rayu.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

A nan gaba, Roman Katolika a Turai da kuma Furotesta mai ridda a nahiyoyin Amirka “za su yi tsananta wa” masu kiyaye Asabar, kamar yadda aka yi a dukan tarihin tsarki.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Allah zai tashe mutanensa; idan sauran hanyoyi suka kasa, bidi’o’i za su shigo a tsakaninsu, waɗanda za su tankwasa su, suna rarrabe ƙaiƙayi daga alkama. Ubangiji yana kira ga dukan waɗanda suka gaskata maganarsa su farka daga barci. Haske mai tamani ya zo, wanda ya dace da wannan lokaci. Gaskiyar Littafi Mai Tsarki ce, tana nuna hatsarorin da suke gab da aukuwa a kanmu. Wannan haske ya kamata ya kai mu ga himmatuwar binciken Nassosi da kuma mafi tsanani gwajin matsayai da muke riƙe da su. Allah yana so a bincika dukan fuskoki da matsayai na gaskiya ƙwarai da gaske kuma da juriya, tare da addu’a da azumi. Bai kamata masu bi su huta cikin zato-zato da ra’ayoyi marasa fayyace game da abin da yake zama gaskiya ba.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.

Back to Articles