Article

# The Book of Daniel - Number Forty-One

Littafin Daniyel - Lamba Arba’in da Ɗaya

Paul’s Prophetic Ministry: Connecting Ancient Israel to Spiritual Israel

Hidimar Annabcin Bulus: Haɗa Isra’ila ta Dā da Isra’ila ta Ruhaniya

Author

Jeff Pippenger

Published

January 5, 2024

Formats

PDF
Word

The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.

Manzo Bulus shi ne mahaɗin da ya haɗa Isra’ila ta dā da Isra’ila ta ruhaniya, domin hidimarsa, sunansa, yanayinsa na rayuwa, da aikin annabcin da ya yi duka suna ba da shaida ga wannan gaskiya. Ya bayyana kansa a matsayin mafi ƙanƙanta cikin manzanni, domin ya tsananta wa mutanen Allah.

> For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.

> Gama ni ne mafi ƙanƙanta cikin manzanni, wanda ban isa a kira ni manzo ba, domin na tsananta wa ikkilisiyar Allah. 1 Korintiyawa 15:19.

The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.

Sunan da aka ba shi a lokacin tuba shi ne Bulus, wanda ke nufin ƙarami ko kaɗan, gama shi ne mafi ƙanƙanta cikin manzanni. Duk da haka sunansa na asali shi ne Saul, wanda ke nufin “zaɓaɓɓe”.

> Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.

> Sai Ananias ya amsa ya ce, Ubangiji, na ji daga mutane da yawa game da wannan mutum, irin muguntar da ya yi wa tsarkakanka a Urushalima: kuma a nan yana da iko daga manyan firistoci ya ɗaure dukan masu kiran sunanka. Amma Ubangiji ya ce masa, Ka tafi: gama shi zaɓaɓɓen kayan aiki ne a gare ni, domin ya ɗauki sunana a gaban Al’ummai, da sarakuna, da ’ya’yan Isra’ila, Ayyukan Manzanni 9:13–15.

Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.

Saul ya kasance “zaɓaɓɓen akwati” domin ya kai bishara ga Al’ummai, amma dole ne da fari a juyo da shi, a kuma ƙasƙantar da shi ya zama Bulus (ƙarami), gama zai buƙaci ya kasance mai iko. Bulus ya fahimci cewa ƙarfinsa yana samuwa ne cikin ƙanƙantarsa, ko kuwa cikin rauninsa.

> And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.

> Kuma domin kada a ɗaukaka ni fiye da kima saboda yawan wahayoyin, aka ba ni ƙaya a cikin jiki, manzon Shaiɗan domin ya dinga buguna, domin kada a ɗaukaka ni fiye da kima. Saboda wannan abu na roƙi Ubangiji sau uku, domin ya rabu da ni. Sai ya ce mini, Alherina ya ishe ka: gama ƙarfina yakan cika a cikin rauni. Saboda haka, da matuƙar farin ciki zan fi yin taƙama a cikin raunana, domin ikon Almasihu ya zauna a kaina. Saboda haka nakan ji daɗi a cikin raunana, a cikin zarge-zarge, a cikin tsananin bukatu, a cikin tsanantawa, a cikin matsaloli saboda Almasihu: gama sa’ad da nake da rauni, a sa’an nan nake da ƙarfi. 2 Korintiyawa 12:7–10.

Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.

An “zaɓi” Saul, amma domin ya kasance mai ƙarfi, aka mai da shi ƙarami (Bulus). An zaɓe shi ya kai bishara ga Al’ummai, amma an zaɓe shi a wani ɓangare saboda saninsa game da Tsohon Alkawari.

> Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.

> Musamman domin na san kai masani ne a dukan al’adu da tambayoyi da suke a cikin Yahudawa; saboda haka ina roƙonka ka saurare ni da haƙuri. Salon rayuwata tun daga ƙuruciyata, wadda tun farko ta kasance a cikin al’ummata a Urushalima, dukan Yahudawa sun sani; waɗanda suka san ni tun daga farko, in dai za su ba da shaida, cewa bisa ga mafi tsauraran ƙungiyar addininmu na rayu a matsayin Bafarishe. Ayyukan Manzanni 26:3–5.

Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.

An koyar da Shawulu a ƙarƙashin Gamaliyel, wanda ake ɗaukarsa a matsayin ɗaya daga cikin manyan malamai mafi girma na Nassosin Tsohon Alkawari.

> “The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.

> “An amince da roƙon, kuma ‘Bulus ya tsaya a kan matakan, ya yi wa mutanen ishara da hannu.’ Wannan ishara ta ja hankalinsu, alhali halayyarsa ta tilasta girmamawa. ‘Da aka yi babban shiru, sai ya yi musu magana da harshen Ibrananci, yana cewa, Ya ku maza, ’yan’uwa, da ubanni, ku saurari kārewar kaina da nake yi yanzu a gabanku.’ Da jin sautin sanannun kalmomin Ibrananci, ‘sai suka ƙara yin shiru,’ kuma cikin wannan cikakken natsuwa ya ci gaba da cewa: “‘Lalle ni mutum ne Bayahude, haifaffe a Tarsus, birni ne a Kilikiya, amma an rene ni a wannan birni a gaban ƙafafun Gamaliyel, kuma an koyar da ni bisa ga cikakkiyar hanyar shari’ar kakanni, ina da kishin Allah, kamar yadda ku duka kuke a yau.’ Ba wanda zai iya musun maganganun manzon, domin gaskiyar al’amuran da ya ambata sanannu ne ga mutane da yawa waɗanda har yanzu suna raye a Urushalima.” Ayyukan Manzanni, 408.

Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.

Ba a zaɓi Saul ne kawai haka ba, kuma ɗaya daga cikin takamaiman manufofin hidimar Bulus shi ne ya haɗa tarihin mai tsarki na Isra’ila ta zahiri da tarihin mai tsarki na Isra’ila ta ruhaniya. Daidai da wannan gaskiya, shi ne ya rubuta mafi yawan Sabon Alkawari. Wani babi daga cikin rubuce-rubucensa yana bayyana hujjar da ke goyon bayan tsarin saƙon mala’ika na fari, haka kuma da tsarin saƙon mala’iku na uku. Wannan nassi abin tunawa ne a tarihin Adventism wanda yake nuna bambanci tsakanin masu hikima da marasa hikima a farkon Adventism da kuma a ƙarshensa.

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Yanzu muna roƙonku, ’yan’uwa, bisa ga zuwan Ubangijinmu Yesu Almasihu, da kuma taruwarmu gare shi, kada hankalinku ya yi saurin rikicewa, ko a firgita ku, ko ta ruhu, ko ta magana, ko ta wasiƙa kamar daga gare mu, wai ranar Almasihu ta riga ta zo. Kada kowa ya ruɗe ku ta kowace hanya: gama wannan rana ba za ta zo ba, sai an fara samun ridda tukuna, aka kuma bayyana mutumin zunubi, ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa kowane abin da ake kira Allah, ko abin da ake yi wa sujada; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. Ba ku tuna ba cewa, sa’ad da nake tare da ku har yanzu, na gaya muku waɗannan abubuwa? Kuma yanzu kun san abin da yake hana shi bayyanuwa, domin a bayyana shi a lokacinsa. Gama asirin mugunta ya riga ya fara aiki: sai dai wanda yanzu yake hanawa zai ci gaba da hanawa, har sai an kau da shi daga hanya. Sa’an nan kuma za a bayyana wannan Mugu, wanda Ubangiji zai hallaka da numfashin bakinsa, ya kuma shafe shi da hasken zuwansa: wato shi, wanda zuwansa yake bisa aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya, Da kuma dukan ruɗin rashin adalci a cikin waɗanda suke halaka; domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto. Saboda wannan kuwa Allah zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya: Domin a hukunta dukan waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci. 2 Tassalunikawa 2:1–12.

The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Mahallin wannan sashe shi ne nazarin lokacin da Almasihu zai komo a karo na biyu. Bulus yana tunatar da mutanen Tassalunikawa cewa ya riga ya amsa wannan damuwa tun da farko sa’ad da ya ce, “Ba ku tuna ba, cewa, sa’ad da nake har yanzu tare da ku, na faɗa muku waɗannan abubuwa?” Bulus yana ƙoƙarin hana ’yan’uwa a ruɗe su game da batun “zuwan Ubangijinmu Yesu Almasihu, da kuma tattara mu wuri ɗaya zuwa gare shi.”

The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.

Masana tarihi sun bayyana cewa rabin saƙon William Miller ya ta’allaka ne a kan gano da ya yi game da shekaru dubu biyu da ɗari uku da ke cikin Daniyel sura ta takwas, aya ta goma sha huɗu. Sauran rabin saƙonsa kuwa, wanda a wani lokaci ba a cika gane shi ba, shi ne aikin da ya yi na karyata koyarwar ƙarya game da Zuwan Almasihu na Biyu.

Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.

Bisa ga ƙagaggen tsarin fahimtar ’yan Jesuit, akwai (kuma har yanzu akwai) wata shahararriyar koyarwar ƙarya wadda William Miller ya ci gaba da yi wa hamayya. Ita ce ƙaryar koyarwar cewa zuwan Ubangiji na biyu yana da shekaru dubu na salama a gabansa, wanda ake kira “millennium na ɗan lokaci,” wadda ’Yar’uwa White ma ta yi hamayya da ita.

Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.

Aikin Miller kuma yana kafa gaskiyar dawowar Almasihu ta zahiri, cikin adawa da ra’ayoyi iri-iri na ƙarya game da mileniyum waɗanda suka yawaita a zamaninsa. Bulus yana magana ne game da Zuwan na Biyu a cikin 2 Tassalonikawa, saboda haka wannan nassi wani ɓangare ne na fahimtar Miller game da Zuwan na Biyu na zahiri. Wannan babin ya kasance “Gaskiya ta Yanzu” ga Miller.

Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.

Bulusu ya bayyana wani muhimmiyar jerin abubuwan da suke da alaƙa da Zuwa ta Biyu, kuma ya kuma ba da hujjar dalilin da ya sa mutanen Tasalonika bai kamata su sa ran dawowar Ubangiji a zamaninsu ba. Bulus ya ce, “Yanzu muna roƙonku, ’yan’uwa, game da zuwan Ubangijinmu Yesu Almasihu, da kuma taruwarmu zuwa gare shi.” Kalmar “roƙo” na nufin yin tambayoyi domin bincike. Bulus yana fayyace abubuwan da suke da alaƙa da Zuwa ta Biyu, yana kuma jagorantar masu sauraronsa ta hanyar wani irin binciken tambayoyi, wanda aka nufa ya haifar da nazarin hujjarsa a wajen masu sauraronsa.

The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.

Tsarin hujjarsa shi ne cewa kafin Almasihu ya komo a karo na biyu, dole ne a gane ikon papanci kuma ya yi mulki, kuma kafin papanci ya bayyana a cikin tarihi dole ne a yi ridda. Riddar kuwa tana nan a gaba a lokacin, saboda haka bayyanar papanci ta ma wuce wannan a nan gaba. To, ta yaya za a iya ruɗar da kowa ya yi zaton cewa dawowar Almasihu ta kusa? Ya yi amfani da alamomi da dama na papanci domin ya tabbatar da ainihin wane ne wannan iko da ake bayyana bayan riddar. Ya kira papanci “mutumin zunubi,” wannan “mugun,” “ɗan halaka” da kuma “asirin mugunta.” ’Yar’uwa White ta bayyana a sarari cewa waɗannan duka alamomi ne da ke bayyana papanci.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Amma kafin zuwan Almasihu, manyan abubuwan da za su faru a duniyar addini, waɗanda aka riga aka faɗa su cikin annabci, dole ne su faru. Manzon ya bayyana cewa: ‘Kada a saurin girgiza ku a zuciya, ko a firgita ku, ko ta wurin ruhu, ko ta wurin magana, ko ta wurin wasiƙa kamar daga gare mu, wai ranar Almasihu ta kusa. Kada kowa ya ruɗe ku ta kowace hanya: gama ranar nan ba za ta zo ba, sai an fara yin ridda tukuna, kuma mutumin zunubi ya bayyana, ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa duk abin da ake kira Allah, ko abin da ake wa sujada; har ya kai ga zama kamar Allah a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne.’”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Bai kamata a fassara kalmomin Bulus ba bisa kuskure. Bai kamata a koyar da cewa shi, ta wurin wahayi na musamman, ya gargaɗi Tasalonikawa game da zuwan Almasihu nan da nan ba. Irin wannan matsayi zai jawo ruɗanin bangaskiya; gama rashin cika tsammani yakan kai ga rashin bangaskiya. Saboda haka manzon ya yi gargaɗi ga ’yan’uwa kada su karɓi irin wannan saƙo kamar yana fitowa daga gare shi, sa’an nan ya ci gaba da jaddada gaskiyar cewa ikon Fafaroma, kamar yadda annabi Daniyel ya bayyana shi sarai, bai riga ya tashi ba, amma har yanzu zai tashi ya yi yaƙi da mutanen Allah. Har sai wannan iko ya aikata aikin kisa da saɓo nasa, zai zama a banza ga ikkilisiya ta sa ran zuwan Ubangijinsu. “Ba ku tuna ba,” in ji Bulus, “cewa, sa’ad da nake tare da ku tukuna, na gaya muku waɗannan abubuwa?”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Masifu masu tsanani ne za su auka wa ikilisiya ta gaskiya. Tun a lokacin da manzon yake rubutawa, ‘asirin mugunta’ ya riga ya fara aiki. Abubuwan da za su faru a nan gaba kuwa za su kasance ‘bisa ga aikin Shaiɗan da dukan iko da alamu da abubuwan al’ajabi na ƙarya, da kuma dukan yaudarar rashin adalci a cikin waɗanda ke halaka.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Musamman mai tsanani shi ne furucin manzon game da waɗanda za su ƙi karɓar ‘ƙaunar gaskiya.’ ‘Saboda wannan dalili,’ in ji shi game da dukan waɗanda za su ƙi saƙonnin gaskiya da gangan, ‘Allah zai aiko musu da ruɗani mai ƙarfi, domin su gaskata ƙarya: domin a hukunta su duka waɗanda ba su gaskata gaskiya ba, sai dai suka ji daɗin rashin adalci.’ Mutane ba za su iya ƙin karɓar gargaɗin da Allah cikin jinƙai yake aiko musu ba tare da hukunci ba. Daga waɗanda suka nace wajen juya baya daga waɗannan gargaɗai, Allah yana janye Ruhunsa, yana barin su ga ruɗar da suke ƙauna.” Ayyukan Manzanni, 265, 266.

Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.

Ko da yake ’Yar’uwa White ta bayyana kai tsaye “mutumin zunubi,” wancan “mugu,” “ɗan halaka” da kuma “asirin mugunta” daga nassi na Bulus, kuma ta kira shi “ikon papanci,” ta ƙara da cewa fiye da haka. Ta nuna cewa waɗannan alamomi da Bulus ya yi amfani da su domin bayyana shugaban Roma, an kafa su ne daga littafin Daniyel, sa’ad da ta ce, “Saboda haka manzon ya gargaɗi ’yan’uwa kada su karɓi irin wannan saƙo kamar yana zuwa daga gare shi, kuma ya ci gaba da jaddada gaskiyar cewa ikon papanci, wanda annabi Daniyel ya bayyana sarai, bai riga ya tashi ba domin ya yi yaƙi da mutanen Allah. Har sai wannan iko ya aikata aikinsa na kisa da na saɓo, zai zama banza ga ikkilisiya ta sa rai ga zuwan Ubangijinsu.” Bulus yana jingina wannan ɓangare na saƙon ga Tasalonikawa, wanda ya bayyana papanci, a kan Daniyel sura ta goma sha ɗaya, da aya ta talatin da shida.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Kuma sarkin zai yi bisa ga nufinsa; zai ɗaukaka kansa, ya mai da kansa babba fiye da kowane allah, zai kuma yi maganganu masu ban al’ajabi gāba da Allahn alloli, kuma zai yi nasara har sai fushi ya cika: gama abin da aka ƙaddara zai tabbata. Daniyel 11:36.

When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.

Sa’ad da Bulus ya bayyana shugaban cocin Roma a matsayin wanda “yana gāba, yana ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake bautawa; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne,” Bulus yana taƙaita bayanin annabi Daniyel ne game da “sarkin” da ya yi “bisa ga nufinsa,” kuma ya ɗaukaka “kansa,” ya kuma girmama “kansa sama da kowane allah.” Shugaban cocin Roma shi ne sarkin da yake faɗin “abubuwa masu ban al’ajabi game da Allahn alloli”, kuma shugaban cocin Roma shi ne ikon da zai “ci gaba da bunƙasa har sai” “fushin” na farko “ya cika” a shekara ta 1798.

Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.

Daniyel sura ta goma sha ɗaya, aya ta talatin da shida, tana da matuƙar muhimmanci a fahimce ta daidai idan za a fahimci ƙaruwa cikin sani a shekara ta 1989 daidai. Saboda wannan dalili, koyarwar ƙarya cewa sarkin da ke cikin ayar Faransa ce, kamar yadda Uriah Smith ya gabatar, an gabatar da ita ne a ƙarni na farko na Adventism (1863 zuwa 1888). Smith ya canja rubutun aya ta talatin da shida daga “sarkin” (wanda shi ne papacy da ake bayyanawa a ayoyin da suka gabata) zuwa “wani sarki” (kowanne sarki) domin ya danganta wa Faransa marar bin Allah halayen tsarin bautar Roma, amma wannan ya zama kawai mafari ne domin ya gabatar da ra’ayinsa na musamman cewa Turkiyya ce sarkin arewa a aya ta arba’in da abin da ya biyo bayanta.

Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.

Shaidan ya fara tun da wuri ya ɓoye gaskiyar cewa sarkin da ke cikin ayar shi ne papacy, kuma manzo Bulus ne ya tabbatar da shaidar Daniyel da shaida ta biyu game da wannan gaskiyar. ’Yar’uwa White ta ba da shaida ta uku.

Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.

Ba wai kawai Shaiɗan ya yi ƙoƙarin ɓoye gaskiyar cewa sarkin da ake nufi a ayar shi ne fafaroma ba, amma ta wajen karkatar da gaskiyar da take cikin ayar, Shaiɗan ya kuma ɓoye muhimmancin abin da “fushin” da ake nufi a ayar yake wakilta. Paparoma a cikin ayar zai ci gaba da wadata har zuwa 1798 sa’ad da aka yi masa mummunan rauni mai kisa. Shekarar 1798 ita ce ƙarshen shekaru dubu biyu da ɗari biyar da ashirin na fushin Allah wanda aka zartar a kan masarautar arewacin Isra’ila, tun daga 723 K.H.

If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.

Da a ce Adventism ya kāre kuma ya tsare koyarwar “lokuta bakwai” a shekara ta 1863, da kusan ba zai yiwu ba ga Uriah Smith ya kuɓuta da irin wannan wauta game da aya ta talatin da shida, domin da an fahimci “fushin” a matsayin wakiltar fushin farko na Allah na “lokuta bakwai,” sabili da haka ba shi da wata alaƙa ko kaɗan da Faransa. Ƙaruwa ta ilimi a 1989 Bulus ya tabbatar da ita a cikin wannan nassi, kuma saboda wannan dalili gargaɗin Bulus a cikin wannan nassi game da waɗanda ba sa karɓar ƙaunar gaskiya, amma suna karɓar ruɗu mai ƙarfi, suna yin haka ne ta wurin ƙin amincewarsu da gaskiyoyin da Bulus ya gabatar a cikin wannan nassi. Ɗaya daga cikin waɗannan gaskiyoyin ita ce daidai gano sarkin arewa a cikin Daniyel sura ta goma sha ɗaya, ayoyi arba’in zuwa arba’in da biyar.

In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”

A cikin wannan nassi, bayan Bulus ya bayyana fafaroma na Roma, sai ya bayyana jerin abubuwan da za su faru a ƙarshen duniya har zuwa Zuwa ta Biyu ta Almasihu, wanda shi ne batun wannan nassi. Ya ce, “sa’an nan kuma za a bayyana wancan Mugun.” Wannan “mugun” shi ne fafaroma, “wanda Ubangiji zai shafe da numfashin bakinsa, kuma zai hallaka da hasken zuwansa.” Sa’an nan Bulus ya ce, “Shi kuwa, zuwansa yana bisa ga aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya.” Yesu shi ne wanda “zuwansa yana bisa ga aikin Shaiɗan.”

Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.

Ayyukan banmamaki na Shaiɗan shi ne lokacin da ya fara daga Dokar Lahadi mai zuwa nan ba da daɗewa ba, har sai Mika’ilu ya tashi tsaye kuma ƙofar jinƙan ɗan Adam ta rufe. Shaiɗan ba ya yin wani abin banmamaki a lokacin Annoba Bakwai na Ƙarshe da ake zubowa tun daga rufe ƙofar jinƙai har sai Almasihu ya komo.

> “Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.

> “Kristi ya ce, ‘Da ’ya’yansu za ku san su.’ Idan waɗanda ta wurinsu ake yin warkaswa suna karkata, saboda waɗannan bayyanuwar abubuwa, su ba da uzuri ga sakacinsu ga dokar Allah su kuma ci gaba da rashin biyayya, ko da yake suna da iko har zuwa kowane irin matsayi da kowane gwargwado, wannan ba ya nufin cewa suna da babban ikon Allah. Akasin haka, ikon yin mu’ujizai ne na babban mai-ruɗi. Shi mai-ketare ne na dokar ɗabi’a, kuma yana amfani da kowace dabara da zai iya sarrafawa domin ya makantar da mutane ga ainihin halinta. An gargaɗe mu cewa a kwanaki na ƙarshe zai yi aiki da alamu da al’ajibai na ƙarya. Kuma zai ci gaba da waɗannan al’ajibai har zuwa ƙarshen lokacin jarrabawa, domin ya nuna su a matsayin hujja cewa shi mala’ikan haske ne, ba na duhu ba.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 911.

Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.

Bulus ya bayyana cewa za a yi wani babban ridda da zai riga bayyanuwar papanci, kuma Zuwa ta Biyu ta Almasihu za ta faru “bayan” aikin banmamaki na Shaiɗan. Aikin banmamaki na Shaiɗan yana farawa ne da dokar Lahadi a Amurka, kuma yana ƙarewa da isowar rufe ƙofofin jinƙai da annobai bakwai na ƙarshe. Aikin banmamaki na Shaiɗan yana farawa ne da dokar Lahadi a Amurka.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ta wurin dokar da za ta tabbatar da kafa tsarin Paparoma cikin keta dokar Allah, al’ummarmu za ta yanke kanta gaba ɗaya daga adalci. Sa’ad da Furotesta za ta miƙa hannunta ta haye ratar domin ta kama hannun ikon Roma, sa’ad da za ta tsallaka kan ramin zurfi domin ta haɗa hannu da Ruhaniya, sa’ad da kuma, a ƙarƙashin rinjayar wannan haɗin kai na sau uku, ƙasarmu za ta ƙi kowane ƙa’ida ta Kundin Tsarinta a matsayinta na gwamnatin Furotesta kuma ta jamhuriya, kuma za ta tanadi hanyoyi domin yaɗuwar ƙarya da ruɗun Paparoma, to, a sa’an nan za mu iya sani cewa lokacin banmamakin aikace-aikacen Shaiɗan ya zo kuma cewa ƙarshe ya kusa.” Testimonies, juzu’i na 5, 451.

The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.

Dokar Lahadi ita ce ƙarshen masarauta ta shida, dabbar ƙasa ta Wahayi sura ta goma sha uku. Dabbar ƙasar ta fara mulki a ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papanci a shekara ta 1798. Saboda haka aka bayyana papanci a shekara ta 538, ko da yake aikinta na karɓe ikon duniya yana aiki tun da Bulus ya rubuta kalmominsa. Kafin shekara ta 538, za a yi ridda wadda za ta riga bayyanar mutumin zunubi, yana zaune a cikin haikalin Allah.

The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”

An wakilci fāɗuwar bangaskiya ta wurin cocin Pergamos sa’ad da cocin Kirista ta yi sulhu da addinin arna, kamar yadda aka alamta ta wurin sarki Constantine. Bulus yana bayyana alamomin annabci da dole ne su faru kafin Zuwan Almasihu na Biyu. Bayan ya sake tunasar da abin da ya riga ya koyar da Tasalonikawa, sai ya tambaya ko ba su tuna cewa ya taɓa koya musu waɗannan gaskiyoyi ba? Sa’an nan ya tunasar da su cewa ya kuma koya musu cewa wani iko zai “hana” papacy “domin” papacy “ta bayyana a lokacinta?” Kalmar nan “hana” na nufin takaita ko kangewa. Daga baya a cikin wannan nassi ɗaya, an fassara kalmar “hana” da “yana yanzu hanawa.”

The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”

Saboda haka ana wakilta nassin daidai kamar haka; “Kuma yanzu kun san abin da yake hana ikon papanci, domin a bayyana ikon papanci a lokacinsa. Gama asirin mugunta (ikon papanci) yana aiki tun tuni: sai dai shi wanda yanzu yake hana ikon papanci, zai ci gaba da hana ikon papanci har sai an kawar da shi daga hanya.” Sa’ad da William Miller ya gane wannan nassi a cikin Tassalonikawa sai ya fahimci cewa ikon da ya hana papanci hawa gadon mulkin duniya a shekara ta 538, shi ne Roma ta arna, kuma Roma ta arna za ta hana tasowar ikon papanci, har sai an “kawar da” Roma ta arna “daga hanya.”

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.

> “A lokacin shekaru goma sha biyu da na kasance mai bin deism, na karanta dukan tarihohin da na iya samu; amma yanzu na ƙaunaci Littafi Mai Tsarki. Yana koyarwa game da Yesu! Amma duk da haka, akwai babban sashe na Littafi Mai Tsarki da yake mini duhu. A shekara ta 1818 ko 19, sa’ad da nake tattaunawa da wani aboki da na kai wa ziyara, wanda kuma ya san ni, ya kuma ji yadda nake magana a lokacin da nake mai bin deism, sai ya tambaye ni, cikin wata hanya mai ma’ana ƙwarai, cewa, ‘Me kake tunani game da wannan nassi, da wancan?’ yana nufin tsofaffin nassosin da nake ƙi a kansu a lokacin da nake mai bin deism. Na fahimci abin da yake nufi, sai na amsa—Idan za ka ba ni lokaci, zan gaya maka abin da suke nufi. ‘Tsawon wane lokaci kake so?’ Ban sani ba, amma zan gaya maka, na amsa, gama ba zan iya gaskatawa cewa Allah ya ba da wahayi wanda ba za a iya fahimta ba. Sa’an nan na yanke shawarar nazarin Littafi Mai Tsarkina, ina gaskatawa cewa zan iya gano abin da Ruhu Mai Tsarki yake nufi. Amma da zarar na yi wannan ƙuduri, sai wannan tunani ya zo mini—‘Idan ka sami wani sashe da ba za ka iya fahimta ba, me za ka yi?’ Sai wannan hanyar nazarin Littafi Mai Tsarki ta zo mini a rai:—Zan ɗauki kalmomin irin waɗannan sassa, in bi su a cikin dukan Littafi Mai Tsarki, in kuma gano ma’anarsu ta wannan hanya. Ina da Cruden’s Concordance, wanda nake tsammani shi ne mafi kyau a duniya; saboda haka na ɗauki shi tare da Littafi Mai Tsarkina, na zauna a teburina, ban kuma karanta wani abu dabam ba, sai dai kaɗan daga jaridu, domin na ƙudura in san abin da Littafi Mai Tsarkina yake nufi.”

> “I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’

> “Na fara daga Farawa, na ci gaba da karantawa a hankali; kuma sa’ad da na zo ga wani nassi da ban iya fahimtarsa ba, sai na bincika cikin Littafi Mai Tsarki domin in gano abin da yake nufi. Bayan na ratsa Littafi Mai Tsarki gaba ɗaya ta wannan hanya, ya kai, yadda gaskiya ta bayyana cikin haske da ɗaukaka! Na sami abin da nake ta wa’azi gare ku. Na gamsu cewa lokuta bakwai sun ƙare a 1843. Sa’an nan na zo ga kwanaki 2300; suka kai ni ga wannan ƙarshe ɗaya; amma ban taɓa tunanin gano lokacin da Mai Ceto zai zo ba, kuma ban iya gaskata hakan ba; amma hasken ya same ni da ƙarfi ƙwarai har ban san abin da zan yi ba. Yanzu kuwa, na yi tunani, dole ne in ɗaura ƙarfafawa da breeching; ba zan yi gaba da sauri fiye da Littafi Mai Tsarki ba, kuma ba zan ja da baya a bayansa ba. Duk abin da Littafi Mai Tsarki ya koyar, zan manne masa. Amma duk da haka har yanzu akwai waɗansu nassosi da ban iya fahimta ba.”

> “So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

> “Wannan ke nan game da tsarin da ya saba bi gaba ɗaya wajen nazarin Littafi Mai Tsarki. A wani lokaci kuma ya bayyana yadda yake tantance ma’anar nassin da ke gabanmu—ma’anar ‘na kullum.’ ‘Na ci gaba da karantawa,’ in ji shi, ‘amma ban sami wani wuri dabam da aka same shi ba, sai a cikin Daniyel. Sai na ɗauki kalmomin nan da suke a haɗe da shi, “a ɗauke.” Zai ɗauke na kullum, “tun daga lokacin da za a ɗauke na kullum,” da sauransu. Na ci gaba da karantawa, ina tsammani ba zan sami wani haske a kan nassin ba; a ƙarshe kuma na zo ga 2 Tassalunikawa 2:7–8. “Gama asirin mugunta ya riga ya fara aiki, sai dai wanda yanzu yake hana shi zai ci gaba da hanawa, har sai an kawar da shi daga hanya, sa’an nan kuma za a bayyana wannan mugun,” da sauransu. Kuma da na kai ga wannan nassi, oh, yadda gaskiyar ta bayyana sarai kuma cikin ɗaukaka! Ga shi nan! wannan ne “na kullum!” To yanzu, me Bulus yake nufi da “wanda yanzu yake hana,” ko yake kawo cikas? Da “mutumin zunubi,” da “mugun,” ana nufin Papanci. To, me ne yake hana a bayyana Papanci? Ai, arna ne; to, saboda haka, “na kullum” dole ne ya nufi arna.’ William Miller, Apollos Hale, The Second Advent Manual, 65, 66.

Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.

Ba tare da fahimtar cewa “na kullum” a cikin littafin Daniyel alama ce ta arna ba, da wuya Miller ya iya gina tsarin da ya ɗora tsarin annabce-annabcensa a kai. Ana samun “na kullum” sau biyar a cikin littafin Daniyel, kuma a kowane lokaci ana biye da shi da wata alama ta papanci. Hujjar cewa “na kullum” a cikin littafin Daniyel arna ne tana cikin wasiƙar Bulus zuwa ga Tasalonikawa. Ɗaya daga cikin gargadi mafi tsanani a cikin Maganar Allah yana can, gama a can Bulus ya bayyana sarai cewa waɗanda ba sa ƙaunar gaskiya za a ba su ruɗi mai ƙarfi. Gaskiyar da aka sanya da gangan a cikin Tasalonikawa ita ce gano alaƙar arna da papanci, kuma ƙin wannan gaskiya yana tabbatar da cewa ruɗi mai ƙarfi zai zama sakamakon wannan ƙin.

We will continue this subject in the next article.

Za mu ci gaba da wannan batu a talifi na gaba.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ku dakata, ku yi mamaki; ku yi kururuwa, ku yi ihu: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai zurfi, ya rufe idanunku: annabawa da shugabanninku, masu gani, ya lulluɓe su. Kuma wahayin duka ya zama a gare ku kamar kalmomin littafi da aka hatimce, wanda mutane sukan miƙa wa mai ilimi, suna cewa, Ina roƙonka, ka karanta wannan: sai ya ce, Ba zan iya ba; gama an hatimce shi. Sai a miƙa littafin ga wanda ba shi da ilimi, a ce, Ina roƙonka, ka karanta wannan: sai ya ce, Ni ba mai ilimi ba ne. Saboda haka Ubangiji ya ce, Da yake wannan jama’a suna matsowa kusa da ni da bakinsu, kuma da leɓunansu suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni, tsoronsu kuma gare ni koyarwa ce ta umarnin mutane: Saboda haka, ga shi, zan ci gaba da aikata abin al’ajabi a cikin wannan jama’a, abin al’ajabi ƙwarai da mamaki: gama hikimar masu hikimarsu za ta lalace, ganewar masu basirarsu kuma za a ɓoye. Kaiton waɗanda suke zurfafawa su ɓoye shawararsu daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wane ne yake ganinmu? wa kuma ya san mu? Lalle ne, juya al’amura da kuke yi zai zama kamar yumɓun maginin tukwane: gama aikin zai ce game da wanda ya yi shi, Bai yi ni ba? ko abin da aka ƙera zai ce game da wanda ya ƙera shi, Ba shi da ganewa? Ishaya 29:9–16.

Back to Articles