William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
An rufe muhimman gaskiyoyin tushe na William Miller a cikin tsararraki huɗu na Adventism. Maido da waɗannan gaskiyoyin tushe an bayyana shi a mafarkinsa na biyu, kuma an sake-sake gano shi a cikin Littafi Mai Tsarki da kuma Ruhun Annabci a matsayin aikin da mutanen Allah na kwanaki na ƙarshe za su cika. Mafarkin Miller ya nuna cewa sa’ad da mutumin da ke da goga na ƙura ya mayar da duwatsun daraja, za su haskaka sau goma fiye da rana.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Tsarin Miller ya ginu ne bisa ga gane ikonnan hallaka guda biyu na arna, waɗanda papanci ya biyo bayansu, kuma shaidar manzo Bulus a sura ta biyu ta Tassalunikawa ta ba Miller ginshiƙin tsarinsa. A can Bulus ya bayyana cewa Roma ta arna ce ta hana papanci tashi zuwa mulki, har sai da aka kawar da Roma ta arna. A cikin 2 Tassalunikawa, Bulus ya kuma ba da ginshiƙin tsarin Future for America, sa’ad da ya bayyana cewa “mutumin zunubi” da ke cikin surar shi ne kuma aka wakilta a matsayin sarkin da ya ɗaukaka kansa, a Daniyel sura ta goma sha ɗaya, aya ta talatin da shida.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Yana da matuƙar muhimmanci a ga cewa ƙaruwar sani a cikin motsin mala’ika na fari da na uku, tana da alaƙa kai tsaye da shaidar Bulus a babi na biyu na Tassalonikawa. A lokacin ƙarshe a 1798, haka kuma a 1989, an buɗe littafin Daniyel, ta haka aka fara wani tsari na gwaji mai matakai uku. Tsarin gwajin kullum yana haifar da rukuni biyu na masu sujada a cikin tarihin da ake buɗe littafin Daniyel. Yana da matuƙar muhimmanci a ga rubuce-rubucen Bulus dangane da ƙaruwar sani a lokacin ƙarshe, gama a cikin wannan babin ne Bulus ya yi gargaɗi cewa waɗanda ba su karɓi “ƙaunar gaskiya” ba, za su karɓi ruɗu mai ƙarfi daga wurin Allah. Wannan ruɗu mai ƙarfi shi ne abin da ake kawowa miyagu a Daniyel babi na goma sha biyu, waɗanda suka ƙi ƙaruwar sani. A cikin duka tarihohin biyu, ruɗu mai ƙarfi yana nufin Adventism kai tsaye fiye da kome.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Shi wanda yake ganin abin da yake ƙarƙashin fuska, wanda yake karanta zukatan dukan mutane, ya ce game da waɗanda suka sami babban haske: ‘Ba su shan azaba ko mamaki saboda halinsu na ɗabi’a da na ruhaniya ba.’ I, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan ƙyama nasu. Ni kuma zan zaɓi ruɗinansu, kuma zan kawo musu abubuwan da suke tsoro; domin sa’ad da na kira, babu wanda ya amsa; sa’ad da na yi magana, ba su ji ba: amma suka yi mugunta a idanuna, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuma zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya,’ domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma suna jin daɗi cikin rashin adalci.’ Ishaya 66:3, 4; 2 Tasalonikawa 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Malamin nan na sama ya yi tambaya: ‘Wace ruɗi ce ta fi ƙarfin wannan wajen yaudarar hankali fiye da riƙon cewa kuna ginawa a kan madaidaicin tushe, kuma Allah yana karɓar ayyukanku, alhali kuwa a hakikanin gaskiya kuna aiwatar da abubuwa masu yawa bisa ga manufar duniya, kuna kuma yin zunubi ga Jehovah? Kai, babban ruɗi ne, ruɗi mai jan hankali, wanda yake mamaye zukata sa’ad da mutane waɗanda a dā sun san gaskiya, suke rikita siffar ibada da ruhinta da ikon ta; sa’ad da suke ɗauka cewa su masu arziki ne, sun ƙaru da dukiya, ba su kuma bukatar kome, alhali kuwa a hakikanin gaskiya suna bukatar kome da kome.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah bai canja game da bayinsa masu aminci da suke kiyaye tufafinsu babu tabo ba. Amma da yawa suna kuka, ‘Salama da lafiya,’ alhali hallaka ta bazata tana zuwa a kansu. Sai dai in akwai cikakkiyar tuba, sai dai in mutane sun ƙasƙantar da zukatansu ta wurin furci kuma su karɓi gaskiya kamar yadda take cikin Yesu, ba za su taɓa shiga sama ba. Sa’ad da tsarkakewa za ta faru a cikin sahunmu, ba za mu ƙara hutawa cikin jin daɗin rai ba, muna taƙama da cewa mu masu arziki ne kuma mun ƙaru da dukiya, ba mu da bukatar kome.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Wa zai iya faɗin gaskiya cewa: ‘An gwada zinariyarmu cikin wuta; tufafinmu kuwa ba su da aibi daga duniya’? Na ga Mai Koyar da mu yana nuna tufafin abin da ake kira adalci. Da Ya tube su, sai Ya bayyana ƙazantar da ke ɓoye a ƙarƙashinsu. Sa’an nan Ya ce mini: ‘Ba ka gani yadda suka ɓoye ƙazantarsu da ruɓewar halayyarsu da riya ba? “Yaya birni mai aminci ya zama karuwa!” An mai da gidan Ubana gidan ciniki, wurin da kasancewar Allahntaka da ɗaukakarsa suka riga suka rabu! Saboda wannan ne akwai rauni, ƙarfi kuwa ya ƙare.’” Testimonies, juzu’i na 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventism ita ce “birni mai aminci” sa’ad da ta shelanta Kiran Tsakar Dare a shekara ta 1844. Zuwa shekara ta 1863, ta fara aiwatar da tsarin ƙin “tushen” da aka kafa ta wurin hidimar William Miller. Sa’ad da suka fara ajiye gaskiyar tushen a gefe, ta haka suna rufe su da jauhari da tsabar kuɗi na jabu, suna gina wani sabon tushe ne. Waɗanda suka fara, suka aiwatar, kuma suke ci gaba da wannan aiki, an wakilta su a cikin rubuce-rubucen Ruhun Annabci a matsayin “waɗanda suka sami babban haske.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“Babban haske” da suka taɓa samu an wakilta shi a cikin mafarkin Miller da duwatsu masu daraja da suke cikin akwatin, waɗanda Miller ya ɗora a kan tebur a tsakiyar ɗakinsa, waɗanda suka yi haske fiye da “rana.” A cikin nassin da aka ambata yanzu, Sister White ta nuna su a matsayin, “waɗanda suka sami babban haske,” amma kuwa “sun zaɓi hanyoyinsu na kansu.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Sun zaɓi sabuwar hanya a shekara ta 1863. Ta ce wannan “ruɗi ne mai jan hankali, wanda yake mamaye tunanin mutane sa’ad da waɗanda suka taɓa sanin gaskiya suka rikita siffar ibada da ruhinta da ikonta; sa’ad da suke ɗauka cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su bukatar kome, alhali kuwa a zahiri suna bukatar komai.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Tana bayyana yanayin Laodikiya, wanda ita da mijinta suka bayyana cewa ya faru ne a shekara ta 1856. Sa’an nan aka gwada su har na tsawon shekaru bakwai, amma suka gaza gwajin a shekara ta 1863, suka kuma fara kafa tushen ƙarya wanda yake kawo ruɗani mai ƙarfi na saƙon gargaɗin Bulus a cikin Tasalonikawa. Gargaɗin Bulus a cikin Tasalonikawa ginshiƙi ne ga motsin a farkon Adventism da kuma a ƙarshensa, kuma yana daidaitu daidai da mafarkin Miller, wanda yake magana game da farkon Adventism da ƙarshensa. Mafarkinsa ya nuna cewa idan aikin mayar da ainihin jauharan gaskiya ya cika, waɗannan gaskiyoyin za su haskaka sau goma fiye da lokacin da suka fara haskawa a Kukan Tsakar Dare a farkon Adventism. Ta yaya fahimtar Miller take haskakawa fiye yanzu, fiye da lokacin da ya fara gane gaskiyar?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Akwai gaskiyoyi da dama da aka wakilta a kan taswirori biyu masu tsarki na Habakkuk sura ta biyu. An wakilta waɗannan gaskiyoyin a cikin mafarkin Miller a matsayin jauhari waɗanda a ƙarshe za a maido da su a kwanaki na ƙarshe, gab da Kiran Tsakar Dare. Jauharan ƙarya da aka fitar ta taga a cikin mafarkin Miller suna wakiltar duka koyaswar ƙarya da aka shigar cikin Adventism domin a gina tushen ƙarya, da kuma ɓoye tushen gaskiya; amma kuma suna wakiltar waɗanda suka ƙi sakewa koyaswar ƙarya da suka ƙunshi tushen ƙarya. “The daily” shi ne anga na tsarin gaskiyar William Miller wanda ya kafa asalin tushen, kuma a kwanaki na ƙarshe “the daily,” yana wakiltar ba kawai arna ba, kamar yadda Miller ya gane daidai, amma shi ne alamar tawaye da ya haifar da tushen ƙarya.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Littafi Mai Tsarki, Ruhun Annabci da tarihi duk suna ba da shaida cewa kiran sa’ar shari’a daga 1798 zuwa 1844, shi ne shelar saƙon da William Miller ya gano kuma ya gabatar. Wannan ne ya sa ake kiran wannan motsi da sunan motsin Millerite. A bisa ga hankali, ƙin wannan motsi yana nufin ƙin hasken da aka fitar a 1798, wanda Daniyel ya bayyana a matsayin ƙaruwar sani.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Ishaya yana magana game da mashayan Efraimu, kuma ya bayyana waɗannan mashayan a matsayin masu raini waɗanda suke mulkin mutanen Urushalima. Ishaya ya bayyana cewa ba su bugu da ruwan inabi na zahiri ba, sun bugu ne da ruwan inabi na ruhaniya. Ruwan inabi na ruhaniya a cikin Littafi Mai Tsarki ko dai koyarwa ta gaskiya ce ko kuwa ta ƙarya, gwargwadon mahallin da aka faɗa a cikinsa. Mashayan Efraimu sun bugu da koyarwar ƙarya, wadda ita ce ruwan inabin Babila, kamar yadda karuwar Taya a sura ta goma sha bakwai ta Ru’ya ta Yohanna take wakilta, haka kuma Belshazzar a darensa na ƙarshe na shagali.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Ishaya ya bayyana sakamakon mayen ruhaniya da ke aukuwa a kan masu ba’a waɗanda suke mulkin mutanen Urushalima.
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 kuka: 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 kuma rufe idanunku: annabawa da shugabanninku, masu gani, ya lulluɓe su. Kuma dukan wahayi ya zama a gare ku kamar kalmomin littafi mai hatimi, wanda ake ba wanda ya yi ilimi, a ce, Ina roƙonka, ka karanta wannan: sai ya ce, Ba zan iya ba; gama an sa masa hatimi: Kuma a ba littafin ga wanda bai yi ilimi ba, a ce, Ina roƙonka, ka karanta wannan: sai ya ce, Ni ba mai ilimi ba ne. Saboda haka Ubangiji ya ce, Domin wannan jama’a suna matsowa kusa da ni da bakinsu, da leɓunansu kuma suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni, tsoronsu kuma gare ni koyarwar umarnin mutane ce: Saboda haka, ga shi, zan ci gaba da yin abin al’ajabi a tsakiyar wannan jama’a, wato abin al’ajabi da abin mamaki: gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za a ɓoye ta. Kaiton waɗanda suke zurfafawa don su ɓoye shawarsu daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wa yake ganinmu? wa kuma ya san mu? Lalle ne, juya al’amura da kuke yi a baya-gaba za a ɗauke shi kamar yumɓun maginin tukwane ne: 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 fahimta? Ishaya 29:9–16.
Sister White quotes these verses and then adds:
’Yar’uwa White ta kawo waɗannan ayoyi, sa’an nan ta ƙara da cewa:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Za a cika kowace kalma ta wannan. Akwai waɗanda ba sa ƙasƙantar da zukatansu a gaban Allah, kuma ba za su yi tafiya cikin adalci ba. Suna ɓoye ainihin manufofinsu, kuma suna ci gaba da tarayya da mala’ikan da ya fāɗi, wanda yake ƙaunar ƙarya kuma yake aikata ƙarya. Maƙiyi yana sanya ruhunsa a kan mutanen da zai iya amfani da su don ya ruɗi waɗanda suke cikin duhu a wani ɓangare. Wasu suna cika da duhun da yake mamaye, kuma suna ajiye gaskiya gefe domin kuskure. Ranar da annabci ya nuna ta iso. Ba a fahimci Yesu Almasihu ba. Yesu Almasihu a wurinsu tatsuniya ne. A wannan mataki na tarihin duniya, da yawa suna aikatawa kamar mashaya. ‘Ku tsaya, ku yi mamaki; ku yi ihu, ku yi kira; 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 kuma rufe idanunku. Annabawa da shugabanninku, masu gani, ya lulluɓe su.’ Wani mayen bugu na ruhaniya yana bisa mutane da yawa waɗanda suke zaton su ne mutanen da za a ɗaukaka. Bangaskiyarsu ta addini dai-dai take da yadda aka wakilta ta a cikin wannan Nassi. A ƙarƙashin tasirinsa, ba za su iya tafiya daidai ba. Suna yin karkatattun hanyoyi a tafiyarsu ta aiki. Ɗaya sai wani, suna kai-komo suna karkarwa. Ubangiji yana dubansu da babban tausayi. Hanyar gaskiya ba su sani ba. Su masu ƙulla dabaru ne na ilimi, kuma waɗanda za su iya kuma ya kamata su taimaka, saboda tsantsar ganinsu na ruhaniya, su kansu an ruɗe su, kuma suna tallafa wa mugun aiki.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Abubuwan da ke faruwa na waɗannan kwanaki na ƙarshe za su ba da daɗewa ba su kai ga tabbataccen matsayi. Sa’ad da aka bayyana waɗannan ruɗe-ruɗen na ruhubawa cewa su ne ainihin abin da suke,—ɓoyayyun ayyukan mugayen ruhohi,—waɗanda suka taka rawa a cikinsu za su zama kamar mutanen da suka rasa hankalinsu.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous 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?’
“Saboda haka Ubangiji ya ce, Tun da yake wannan jama’a suna matso kusa da ni da bakinsu, da leɓunansu kuma suna girmama ni, amma sun nisantar da zukatansu daga gare ni, tsoronsu kuma gare ni koyarwar dokokin mutane ce; saboda haka, ga shi, zan sāke yin abin al’ajabi a cikin wannan jama’a, ƙwarai abin al’ajabi da abin mamaki; gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za ta ɓoye. Kaiton waɗanda suke zurfafawa su ɓoye shawararsu daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, wa yake ganinmu? wa kuma ya sanmu? Lalle juyinku na karkatar da abubuwa za a ɗauke shi kamar yumɓun maginin tukwane ne; gama shin 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 fahimta?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“An nuna mini cewa a cikin kwarewarmu mun kasance muna, kuma har yanzu muna, fuskantar daidai wannan irin yanayi. Mutanen da suka sami babban haske da alfarma masu banmamaki sun karɓi maganar shugabanni waɗanda suke ɗaukar kansu masu hikima, waɗanda Ubangiji ya yi musu tagomashi da albarka ƙwarai, amma waɗanda suka cire kansu daga hannun Allah suka sa kansu cikin sahun maƙiyi. Dole ne duniya ta cika da ruɗuddukan ƙarya masu jan hankali. Hankalin mutum guda, da ya karɓi waɗannan ƙaryoyin, zai yi tasiri a kan sauran hankulan mutane, waɗanda suka kasance suna mai da tabbatattun shaidun gaskiyar Allah ƙarya. Waɗannan mutane za a ruɗe su ta wurin mala’ikun da suka faɗi, alhali kuwa ya kamata su tsaya a matsayin masu tsaro masu aminci, suna kula da rayuka, kamar waɗanda dole ne su ba da lissafi. Sun ajiye makaman yaƙinsu, kuma sun mai da hankali ga ruhohi masu ruɗi. Suna soke shawarar Allah, suna kuma ware gargaɗinsa da tsawatawarsa gefe, kuma a fili suke a gefen Shaiɗan, suna mai da hankali ga ruhohi masu ruɗi da koyaswar aljanu.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Mayen ruhaniya yanzu ya kama mutane waɗanda bai kamata su kasance suna tangal-tangal kamar mutane da suke ƙarƙashin tasirin abin sha mai ƙarfi ba. Laifuffuka da abubuwan rashin tsari, damfara, ruɗu, da mu’amala marar adalci sun cika duniya, bisa ga koyarwar jagoran nan wanda ya tayar da tawaye a farfajiyoyin sama.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Za a maimaita tarihi. Zan iya fayyace abin da zai kasance a nan gaba kusa, amma lokacin bai yi ba tukuna. Siffofin matattu za su bayyana, ta hanyar wayon dabarar Shaidan, kuma da yawa za su haɗa kansu da wanda yake ƙaunar ƙarya kuma yake yin ƙarya. Ina gargaɗin mutanenmu cewa a cikinmu ƙwarai wasu za su juya daga bangaskiya, su mai da hankali ga ruhohi masu ruɗarwa da koyaswar aljanu, kuma ta wurinsu za a yi mugun magana game da gaskiya.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Dukan annabawa, har da Ishaya da Sister White, suna nuna kwanakin ƙarshe. A cikin waɗannan kwanaki shugabannin Adventism “tabbatacce suna gefen Shaiɗan, suna sauraron ruhohi masu ruɗarwa da koyarwar aljanu.” Sister White ta gabatar da annabci sa’ad da ta ce, “Sa’ad da aka bayyanar da waɗannan yaudaru na ruhi cewa su ne ainihin abin da suke,—aikace-aikacen ɓoye na mugayen ruhohi,—waɗanda suka taka rawa a cikinsu za su zama kamar mutanen da suka rasa hankalinsu.” Shugabancin Adventism zai zama kamar mutanen da suka rasa hankalinsu, a wannan mataki na tarihin kwanakin ƙarshe sa’ad da aka bayyanar da mayensu cewa shi ne “aikace-aikacen ɓoye na mugayen ruhohi.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Akwai buɗewar abin da maza masu ba’a, waɗanda suke mulkin jama’a a Urushalima a kwanaki na ƙarshe, suke aikatawa. An kwatanta wannan buɗewa a mafarkin Miller, sa’ad da Miller ya yi addu’a sannan aka buɗe wata ƙofa. Hakan yana faruwa ne daf da lokacin da ya rufe idanunsa na ɗan lokaci, yana nuna ainihin ƙarshen aikin hatimcewar dubu ɗari da arba’in da huɗu. Buɗewar ƙofa tana nuna sauyin zamanai na alherin Allah, kuma a wannan lokacin motsin Laodicea na mala’ika na uku yana sauyawa zuwa motsin Filadelfiya na mala’ika na uku.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘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?’”
A cikin nassin da ke cikin Ishaya, akwai taƙaitaccen bayani game da mugun aikin mashayan Efraimu, waɗanda su ne mutanen da “ya kamata su tsaya a matsayin masu tsaro masu aminci.” An bayyana wannan taƙaitaccen bayani da cewa, “‘Lalle ne juya al’amuranku a juye za a ɗauke shi kamar lãka ta mai tukwane; gama aikin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko kuwa abin da aka sassaƙa zai ce game da wanda ya sassaƙa shi, Ba shi da fahimta?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Gano Miller na “na yau da kullum” a matsayin ko dai addinin arna ko kuma Roma ta arna, a ƙarshe alama ce ta Shaidan, gama Shaidan da Roma ta arna dukansu an wakilta su a matsayin macijin.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Saboda haka, yayin da macijin, da farko, yake wakiltar Shaiɗan, a ma’ana ta biyu kuma, alama ce ta Roma arna.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Da take magana game da mutanen da suke mulkin Urushalima a kwanaki na ƙarshe, Sister White ta ce: “Wasu suna ƙara cika da duhun da ya mamaye, suna kuma ajiye gaskiya gefe domin kuskure. Ranar da annabci ya nuna ta zo. Ba a fahimci Yesu Almasihu ba. Yesu Almasihu a wurinsu tatsuniya ne.” A shekara ta 1901, wani jagora na Adventism daga Jamus ya fara shigar da ra’ayin ƙarya na Furotesta masu ridda game da “na kullum” a cikin littafin Daniyel. Wannan ra’ayi yana ɗauka cewa “na kullum” yana wakiltar aikin haikalin Kristi, ko kuma wani salo dabam na wannan tunani. Na ce wani salo dabam domin an ba da mabambantan fifiko ga wannan ƙarya cikin tarihin da ya biyo bayan shekara ta 1901, amma waɗannan ra’ayoyin ƙarya kullum suna bayyana da sakamakon cewa “na kullum” yana wakiltar wani irin aiki na Kristi.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Darajar da ta kasance koyarwar “the daily,” wadda Miller ya gane a matsayin alamar Shaidan, a cikin Adventism na kwanaki na ƙarshe, alama ce ta Almasihu. Sa’ad da aka gabatar da ita a 1901, kaɗan ƙwarai ne suka karɓi ra’ayin cewa “the daily” alama ce ta Almasihu, ba alamar Shaidan ba; amma zuwa shekarun 1930s, an ƙi darajar koyarwar “the daily,” wadda Miller ya tono daga jijiyar gaskiya da ake samu a cikin 2 Thessalonians, sura ta biyu, kamar yadda aka ƙi “the seven times” na Leviticus ashirin da shida a 1863. A wani wuri cikin tarihin daga 1863 zuwa shekarun 1930s, Adventism ta canja shugabanni ba tare da ta gane hakan ba.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“’Yan’uwa, ina ganin haɗarinku, kuma ina ƙara tambaya, ku da kuke yin kuskure, kuna yin wani ƙoƙari ne domin gyara abin da ba daidai ba? Rayuka na iya kasancewa suna tuntuɓe a hanya, suna tafiya cikin duhu, domin ba ku daidaita hanyoyi domin ƙafafunku ba. Idan kuna cikin matsayi na amana, ina ƙara roƙonku da himma mafi girma, saboda ceton rayukanku, kuma saboda waɗanda suke duban ku a matsayin jagorori, ku tuba a gaban Allah saboda kowane kuskure da aka yi, kuma ku furta kuskuranku.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“In kuka yi sake cikin taurin zuciya, kuma ta wurin girman kai da adalcin kai ba ku furta laifofinku ba, za a bar ku ƙarƙashin jarabobin Shaidan. Idan sa’ad da Ubangiji ya bayyana muku kurakuranku ba ku tuba ko ku yi furtawa ba, ikonsa na tanadi zai sa ku bi wannan ƙasa sau da sau. Za a bar ku ku yi kurakurai masu irin wannan hali, za ku ci gaba da rashin hikima, kuma za ku kira zunubi adalci, adalci kuma zunubi. Yawan ruɗe-ruɗen da za su yi rinjaye a waɗannan kwanaki na ƙarshe za su kewaye ku, kuma za ku canja shugabanni, ba tare da sanin cewa kun yi haka ba.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “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?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Masu reni waɗanda suke mulki a kan mutanen Urushalima, waɗanda su ne mutane “a matsayi na amana,” za su “kira zunubi adalci, su kuma kira adalci zunubi,” kuma, “Lalle ne juya abubuwa a kanku za a ɗauke shi kamar lãkan 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 fahimta?” A cikin ci gaba da tawaye a kan ƙarnoni huɗu na Adventism, waɗanda suke a matsayi na amana suna canja shugabanni, alhali kuwa ba su sani ba. Ba su sani ba, domin a hankali kuma a kai a kai sun ƙi shaidar kurakurensu. A cikin wannan ci gaba da tawaye “hikimar masu hikimarsu za ta hallaka, fahimtar masu hankali a cikinsu kuma za a ɓoye.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Za su juya al’amura su yi musu juyin-juya-hali, su kira zunubi adalci, su kuma kira adalci zunubi. Alamar wannan tawaye ita ce koyarwar “the daily,” wadda ga Miller alama ce ta Shaiɗan, amma wadda Adventism a yau ke gane ta a matsayin alama ta Almasihu. Abin da a dā ya kasance matattarar da ta kafa tsarin aikace-aikacen annabcin William Miller, yanzu ya zama alamar buguwa ta maza masu izgili waɗanda suke mulki bisa mutanen Urushalima. Alamar da ke da alaƙa da “the daily,” a cikin littafin Daniyel, ta haskaka ƙwarai kamar rana sa’ad da aka gane ta a cikin akwatin gawa na Miller a farkon Adventism, amma a kwanaki na ƙarshe wannan gaskiya tana haskakawa sau goma fiye da haka, gama lamba goma alama ce ta gwaji, kuma ga Isra’ila ta dā gwaji na goma shi ne gwaji na ƙarshe.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Faristawan zamani sun “danganta” “ayyukan Almasihu” “ga ikon-ikonen shaidan,” suna bayyana arna a matsayin “ikon Allah mai tsarki.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Farisiyawa sun yi zunubi gāba da Ruhu Mai Tsarki. Baiwar maganarsu aka yi amfani da ita domin cin mutuncin Mai-fansar duniya, kuma mala’ikan da ke rubuce ya rubuta kalmominsu a cikin littattafan sama. Sun danganta ga ikon Shaidan wannan ikon mai tsarki na Allah da aka bayyana cikin ayyukan Almasihu. Ba za su iya musun ayyukansa masu banmamaki ba, ko kuma su danganta su ga dalilai na halitta ba, saboda haka suka ce, ‘Ayyukan Iblis ne.’ Cikin rashin bangaskiya suka yi magana game da Ɗan Allah kamar mutum ne kawai. Ayyukan warkarwa da aka yi a gabansu, ayyuka waɗanda babu wani mutum da ya taɓa yi ko zai iya yi, sun kasance bayyanuwar ikon Allah, amma suka tuhumi Almasihu da kasancewa cikin haɗin guiwa da jahannama. Masu taurin kai, masu ƙunci, masu zuciyar ƙarfe, suka ƙudura su rufe idanunsu ga dukan hujja, ta haka kuwa suka aikata zunubin da ba a gafartawa.” Manuscript Releases, juzu’i na 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Za mu ci gaba da duba ƙaruwar ilimi, wadda aka buɗe a motsin mala’ika na fari, a maƙala ta gaba.