The Messianic fulfillments in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillments in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Cikarwar Almasihu a cikin littafin Matiyu sun haɗa da alamar hanya ta lokacin ƙarshe, alamar hanya ta saƙon da ake tsarawa a hukumance, shaidu biyu na alamar hanya ta 9/11, ɗaya shaida ce ta saƙon cikin gida zuwa ga Laodikiya, ɗayan kuma saƙon waje ne na ta’addancin Musulunci. Ya dace cewa alamar hanya ta 9/11 tana wakiltuwa ta wurin biyu daga cikin cikarwar Almasihu goma sha biyu a cikin Matiyu, gama 9/11 ya ƙunshi saƙon mala’ika na biyu, inda kullum akwai ninkawa. Mutuwar 18 ga Yuli, 2020, ita ce alamar hanya ta biyar da muka yi la’akari da ita, sa’an nan kuma muryar a jeji a Yuli 2023 ita ce ta shida, tashin matattu na 2024 kuma shi ne na bakwai. Cikarwar Almasihu ta takwas ita ce Kukan Tsakar Dare.
The Eighth Messianic Waymark is the Midnight Cry
Alamar Hanyar Almasihu ta Takwas ita ce Kukan Tsakar Dare
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Dukan wannan kuwa ya faru ne domin a cika abin da aka faɗa ta bakin annabi, yana cewa, Ku faɗa wa ɗiyar Sihiyona, Ga Sarkinki yana zuwa gare ki, mai tawali’u, yana zaune a kan jaki, da kuma ɗan jaki, ɗan abin ɗaukar kaya. Matiyu 21:4, 5.
Prediction
Hasashe
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Ki yi farinciki ƙwarai, ya ’yar Sihiyona; ki yi sowa, ya ’yar Urushalima: ga shi, Sarkinki yana zuwa gare ki: shi mai adalci ne, yana kuma da ceto; mai tawali’u ne, yana kuma hau kan jaki, a kan ɗan jaki, ɗan jakanya. Zakariya 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Shekaru ɗari biyar kafin wannan, Ubangiji ya yi shela ta bakin annabi Zakariya, ‘Ki yi murna ƙwarai, ya ’yar Sihiyona; ki yi sowa, ya ’yar Urushalima. Ga shi, Sarkinki yana zuwa gare ki. Shi mai adalci ne, mai kuma kawo ceto; mai tawali’u ne, yana hawan jaki, a kan ɗan jaki, ɗan ’yar jaki.’ [Zakariya 9:9.] Da almajiran sun gane cewa Kristi yana tafiya zuwa ga shari’a da mutuwa, da ba za su iya cika wannan annabci ba.”
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
“Ta irin wannan hanya, Miller da abokan aikinsa sun cika annabci, suka kuma ba da saƙo wanda hurarre ya riga ya faɗa cewa za a ba duniya, amma wanda ba za su iya bayarwa ba da sun fahimci annabce-annabcen da suka nuna takaicinsu, kuma suka gabatar da wani saƙo dabam da za a yi wa’azinsa ga dukan al’ummai kafin Ubangiji ya zo. An ba da saƙonnin mala’ika na fari da na biyu a lokacin da ya dace, kuma suka cika aikin da Allah ya nufa su cika ta wurinsu.” The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Rashin fahimtar Kalmar annabcin Allah ya kasance cikin tarihin shigowar Almasihu cikin ɗaukaka, haka kuma cikin tarihin da ya yi daidai da shi na shelar saƙon Kukan Tsakar Dare a shekara ta 1844. Ana bukatar dubu ɗari da arba’in da huɗu su fahimci “annabce-annabcen da suke nuna takaicinsu.” An gaya wa Yohanna a cikin Ru’ya ta Yohanna sura ta goma tun da wuri cewa, saƙon ƙaramin littafin da zai yi daɗi a bakinsa, zai koma ɗaci.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ba mu da wani abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da yadda Ubangiji ya bi da mu ya jagorance mu, da kuma koyarwarsa cikin tarihin rayuwarmu ta dā.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
“Ja-gorar Ubangiji” a da an wakilta ta, a cikin sauran ayyukan tanadi na Allah, a matsayin hannunsa yana rufe kuskure a cikin lissafin adadi, domin bai fi alheri ga Millerites su fahimci rashin cikar begensu tun da wuri ba, fiye da yadda bai fi alheri ga almajiran ba su fahimci dukan abubuwan da suka ƙunsa na rashin cikar begensu a kan gicciye. Amma tarihin shelar Kukan Tsakar Dare an bayyana shi a matsayin ainihin hasken da ke kaiwa zuwa sama, kuma an lura da wannan a cikin wahayin farko-farko na Ellen White. Dubu ɗari da arba’in da huɗu dole ne su fahimci rashin cikar bege na almajiran da na Millerites. Ƙin karɓar wannan haske shi ne faɗuwa daga hanya.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“An kafa musu haske mai ƙyalli a bayansu, a farkon hanya; mala’ika kuma ya gaya mini cewa wannan shi ne ‘kiran tsakar dare.’ Wannan haske ya haskaka a duk tsawon hanyar, yana ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Idan suka ci gaba da mai da idanunsu ga Yesu, wanda yake daf da gabansu, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba wasu suka gaji, suka ce birnin yana da nisa ƙwarai, alhali kuwa sun yi tsammanin da sun riga sun shiga cikinsa tun da farko. Sai Yesu ya ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa wani haske ya fito wanda ya yi ta kaɗawa a bisa ƙungiyar masu jiran zuwan Ubangiji, sai suka yi sowa, ‘Alleluia!’ Wasu kuwa cikin ganganci suka yi musun hasken da yake bayansu, suka ce ba Allah ne ya bishe su ya fito da su har wannan nisa ba. Hasken da yake bayansu ya mutu, ya bar ƙafafunsu cikin cikakkiyar duhu, sai suka yi tuntube suka rasa ganin alamar da kuma Yesu, suka faɗo daga kan hanyar zuwa cikin duhun duniya ta ƙasa mai mugunta.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Alamar hanya ta takwas ita ce Kukan Tsakar Dare, kamar yadda shigar Almasihu cikin nasara zuwa Urushalima ta zama misalinsa.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“An ɗauki kukan tsakar dare ba sosai ta wurin muhawara ba, ko da yake hujjar Littafi Mai Tsarki a bayyane take kuma tabbatacciya ce. Akwai wani ƙarfin tursasawa da ya tafi tare da shi wanda ya motsa rai. Babu shakka, babu tambaya. A lokacin shigowar Almasihu cikin nasara zuwa Urushalima, mutanen da suka taru daga kowane sashe na ƙasar domin kiyaye idin, suka kwararo zuwa Dutsen Zaitun, kuma sa’ad da suka shiga cikin taron da ke yi wa Yesu rakiya, sai suka kama wahayi na wannan lokaci, suka kuma taimaka wajen ƙara ɗaga kukan, ‘Albarka ta tabbata ga mai zuwa cikin sunan Ubangiji!’ [Matthew 21:9.] Haka kuma marasa bangaskiya waɗanda suka yi tururuwa zuwa tarurrukan Adventist—wasu don son sani, wasu kuma kawai domin yin ba’a—sun ji ƙarfin tabbaci da ke rakiyar saƙon, ‘Ga shi, Ango yana zuwa!’” Spirit of Prophecy, volume 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Domin zama budurwa mai hikima a kwanaki na ƙarshe, lallai ne, bisa ga larurar annabci, waɗannan budurwai masu hikima su sha wani baƙin ciki na rashin cika tsammani, wanda kuma a nasa ɓangaren yake shigar da lokacin jinkirin da ke cikin misalin. In ba tare da wannan ƙwarewar lokacin jinkiri ba, ba kai budurwa mai hikima ba ne, kuma ba kai budurwa marar hikima ba ne.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Misalin budurwai goma na cikin Matiyu 25 shi ma yana kwatanta kwarewar mutanen Adventist.” The Great Controversy, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Ko ta wace hanya ce, dole ne budurwai masu hikima na kwanaki na ƙarshe su fuskanci wani baƙin ciki na gazawa da ya yi daidai da na Afrilu 19, 1844, domin abin da ya faru a cikin misalin shi ne abin da ya faru ga mutum dubu ɗari da arba’in da huɗu, waɗanda Yohanna a cikin Ru’ya ta Yohanna ya bayyana a matsayin budurwai.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda ya tafi. Waɗannan an fanshe su daga cikin mutane, suna kasancewa nunan fari ga Allah da ga Ɗan Ragon. Ru’ya ta Yohanna 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Misalai nawa na Almasihu ne aka bayyana kai tsaye kuma takamaimai cewa za su cika bisa ga ainihin harafinsu? Kowane misali zai cika bisa ga ainihin harafinsa, amma misalin budurwai goma an gabatar da shi musamman a matsayin wanda ya cika a baya kuma zai cika a nan gaba “bisa ga ainihin harafi.” An kwatanta shi da mala’ika na uku wanda zai ci gaba da kasancewa gaskiya ta yanzu daga 1844 zuwa gaba har sai Mika’ilu ya tashi, kuma lokacin gwaji na ’yan Adam ya ƙare.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sau da yawa ana mai da hankalina ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma marasa hikima. Wannan misalin ya cika, kuma zai ci gaba da cika daidai-daidaici kamar yadda yake a rubuce, domin yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, August 19, 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Har zuwa ƙarshen zamani, misalin budurwai goma gaskiya ce ta yanzu, kuma Kiran Tsakar Dare zai sāke cika daidai yadda yake, har zuwa ga kowane harafi.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Akwai wata duniya da take kwance cikin mugunta, cikin yaudara da ruɗani, a cikin inuwar mutuwa kanta,—barci take yi, barci take yi. Su wane ne suke jin naƙudar rai domin su tashe su? Wace murya ce za ta iya kai musu? An ɗauke hankalina zuwa nan gaba, lokacin da za a ba da alama. ‘Ga Ango yana zuwa; ku fita ku tarye shi.’ Amma waɗansu za su yi jinkiri wajen samo mai domin cika fitilunsu, kuma sai a makare za su gane cewa hali, wanda mai yake wakilta, ba mai iya canjawa daga mutum zuwa mutum ba ne.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Kiran Tsakar Dare shi ne alamar hanya ta gaba a sararin gani cikin tafiyar mutum ɗari da arba’in da huɗu. Wannan alamar hanya tana tare da tsanantawar da take fara yi wa masu aminci kafin dokar Lahadi. Wannan tsanantawa ta waje ce, kuma ta ciki ce, kuma tsanantawar ta ciki ta ƙunshi alamomi biyu masu rarrabe. Ɗaya daga cikin waɗannan alamomin shi ne Yahuza, ɗayan kuma Majalisar Sanhedrin.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Alamar Hanyar Almasihu ta Tara ita ce Cin Amanar da aka yi saboda Guntayen Azurfa 30
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Sa’an nan abin da annabi Irmiya ya faɗa ya cika, yana cewa, Kuma suka ɗauki guntayen azurfa talatin, farashin wanda aka sa wa daraja, wanda mutanen Isra’ila suka sa wa daraja; kuma suka ba da su domin gonar mai tukwane, kamar yadda Ubangiji ya umurce ni. Matiyu 27:9, 10.
Prediction
Hasashe
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Sai na ce musu, In kuna ga ya yi kyau, ku ba ni ladana; amma in ba haka ba, ku ƙyale. Sai suka auna mini azurfa guda talatin a matsayin ladana. Ubangiji kuwa ya ce mini, Ka jefa ta ga mai tukwane; kyakkyawan farashi ke nan da suka ƙiyasta ni da shi. Sai na ɗauki azurfa guda talatin ɗin, na jefa su ga mai tukwane a cikin gidan Ubangiji. Zakariya 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Cin amanar Yahuda yana wakiltar amanar firistocin ƙarya, gama lamba talatin tana wakiltar shekarun firistoci. Firistocin, waɗanda su ma Lawiyawa ne, Manzon Alkawari yana tsarkake su kamar zinariya da azurfa. Azurfa guda talatin na Yahuda tana wakiltar tsarkakewar firistocin ƙarya a dokar Lahadi; ko da yake Yahuda ya mutu ɗan kaɗan kafin gicciye, duk da haka ranar guda ce. Yahuda ba alamar Majalisar Sanhedrin ba ne; alama ce ta wanda ake zaton yana cikin almajiran Kristi.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
A matsayin almajirin Almasihu, kai almajirin shafewar Yesu ne. Shafewar da aka yi masa a baftismarsa ta sauya sunansa zuwa Yesu Almasihu, domin Almasihu yana nufin—shafaffe. Sunansa ya sāke sauyawa a lokacin nan, gama a sa’an nan ne zai tabbatar da alkawari da mutane da yawa har mako guda, kuma babban alamar dangantakar alkawari ita ce canjin suna. An shafe Yesu da iko a baftismarsa. Kasancewa almajirin Almasihu yana nufin kai almajirin baftismarsa ne. A baftismarsa ne aka shafe shi da iko. Maganar da Bitrus ya yi a Mattiyu 16:18 sananniya ce a duniyar tauhidin Kirista da suna “Ikirarin Kirista.” Tana ɗaya daga cikin manyan jigogin tattaunawa a tsakanin masu tauhidi da masana. Gaba ɗaya, tattaunawar masu tauhidi da masana takan fito da wani abu da ba shi da muhimmanci, ko kuwa mai ɗan ƙaramin muhimmanci; amma abin da yake nan daram shi ne, Kiristanci ya fahimci cewa sa’ad da aka shafe Yesu, a sa’an nan ne ya zama Almasihu.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Ya ce musu, Amma ku kam, wa kuke cewa ni ne? Sai Siman Bitrus ya amsa ya ce, Kai ne Almasihu, Ɗan Allah mai rai. Matiyu 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Asalin sunan Bitrus ya ɗauke wannan gaskiyar ƙwarai, domin Simon Barjona na nufin “wanda yake jin saƙon kurciya,” wanda shi ne saƙon baftismarsa. Baftismarsa ta yi daidai da 9/11, kuma Yahuda yana wakiltar waɗanda a wani lokaci suka yi furucin fahimtar 9/11, amma suka ɓace hanya a kan tafarkin. Yahuda ba alama ba ne ta Sanhedrin, gama su suna wakiltar cocin Adventist na Rana ta Bakwai ta Laodicea. Yahuda ya bayar da shaida ga Sanhedrin, amma alamar tawayen Sanhedrin ta bambanta da tawayen Yahuda. An bayyana tawayen Sanhedrin a cikin mafarki mai biye.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
“Na tattara rubuce-rubucena, muka kuma fara tafiyarmu. A kan hanya muka yi tarurruka biyu a Orange, kuma muka sami tabbaci cewa ikilisiya ta amfana, ta kuma sami ƙarfafawa. Mu kanmu kuma Ruhun Ubangiji ya wartsake mu. A daren nan na yi mafarki cewa ina Battle Creek ina dubawa ta gefen gilashin ƙofar, sai na ga wata ƙungiya tana takowa zuwa gidan, biyu-biyu. Suna da fuska masu tsanani kuma cike da ƙuduri. Na san su sarai, sai na juya domin in buɗe ƙofar ɗakin zama in tarbe su, amma na yi tunanin zan sake dubawa. Sai yanayin ya canza. Yanzu ƙungiyar tana da siffar ayarin Katolika. Ɗaya yana riƙe da gicciye a hannunsa, wani kuma da sanda na kara. Kuma yayin da suke ƙaratowa, wanda yake ɗauke da sanda na kara ya yi da’ira kewaye da gidan, yana faɗa sau uku: ‘An haramta wannan gida. Dole ne a ƙwace dukiyarsa. Sun yi magana a kan tsattsarkan ƙungiyarmu.’ Tsoro ya kama ni, sai na ruga cikin gidan, na fita ta ƙofar arewa, na kuma tsinci kaina a tsakiyar wata ƙungiya, waɗansu daga cikinsu na sani, amma ban yi ƙarfin halin furta musu ko kalma ɗaya ba saboda tsoron kada a tona ni. Na yi ƙoƙarin neman wani keɓaɓɓen wuri inda zan iya yin kuka da addu’a ba tare da haɗuwa da idanun mutane masu ƙwazo da bincike ba a duk inda na juya. Na riƙa maimaitawa sau da yawa: ‘Da ma dai zan iya fahimtar wannan! Da sun gaya mini abin da na faɗa ko abin da na yi!’”
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Na yi kuka, na yi addu’a sosai yayin da na ga an ƙwace mana dukiyoyinmu. Na yi ƙoƙarin karanta tausayawa ko jinƙai a gare ni a cikin kallon waɗanda suke kewaye da ni, kuma na lura da fuskokin mutane da yawa waɗanda na yi tsammani za su yi mini magana su kuma ta’azantar da ni, in ba don suna jin tsoron cewa wasu za su lura da su ba. Na yi ƙoƙari sau ɗaya in tsere daga cikin taron, amma da na ga ana sa ido a kaina, sai na ɓoye niyyata. Na fara kuka da babbar murya, ina cewa: ‘Da ma dai za su faɗa mini abin da na yi ko abin da na faɗa!’ Mijina, wanda yake barci a kan gado a cikin ɗakin nan ɗaya, ya ji ina kuka da babbar murya, sai ya tashe ni. Matashin kai na ya jike da hawaye, kuma wani nauyin baƙin ciki mai tsanani ya sauko a raina.” Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Aiwatar da ƙa’idar cewa annabawa sun fi yin magana game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu, yana tayar da wata tambaya mai matuƙar tsanani ga shugabannin cocin Seventh-day Adventist. Sister White ta “tattara” “rubuce-rubucenta” kuma ta fara tafiyar komawa Battle Creek. Battle Creek a wancan lokaci ita ce cibiyar aikin, kamar yadda Tacoma Park take a yau, ko Urushalima a zamanin Almasihu. Ta tattara rubuce-rubucenta domin tafiyar, bayan ta bayyana gwagwarmayar da ta kasance tana yi game da rubuce-rubucenta. Mahallin mafarkinta yana game da rubuce-rubucenta. Gwagwarmayar ta faru a garin Wright.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Yayin da muke a Wright mun aika rubutun littafina na Lamba ta 11 zuwa ofishin bugawa, kuma ina samun sauƙi kusan kowane lokaci da nake ba a cikin taro ba ta wurin rubuta abubuwan da za su shiga Lamba ta 12. Ƙarfina, na jiki da na hankali duka, sun sha wahala ƙwarai sa’ad da nake aiki domin ikkilisiya a Wright. Na ji cewa ina bukatar hutu, amma ban ga wata dama ta samun sauƙi ba. Ina yi wa mutane magana sau da yawa a cikin mako, kuma ina rubuta shafuka masu yawa na shaidun kai-tsaye. Nauyin rayuka yana a kaina, kuma alhakin da nake ji ya yi girma ƙwarai har ba ni samun barci face na ’yan sa’o’i kaɗan kacal a kowane dare.
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Yayin da nake wannan aiki na magana da rubutu, na karɓi wasiƙu daga Battle Creek masu ɗauke da abin karaya gwiwa. Sa’ad da na karanta su, na ji wata baƙin ciki ta ruhu da ba za a iya furtawa ba, har ta kai ga azabar zuciya, wadda ta zama kamar ta ɗan wani ɗan lokaci ta gurguntar da ƙarfin rayuwata. Tsawon darare uku ban yi barci sosai ba ko kaɗan. Tunanina ya damu, ya kuma ruɗe. Na ɓoye yadda nake ji gwargwadon ikon da nake da shi daga mijina da kuma iyalin masu tausayi waɗanda muke tare da su. Babu wanda ya san gwagwarmayata ko nauyin zuciyata yayin da nake haɗuwa da iyalin a ibadar safiya da ta maraice, ina kuma neman in ɗora kayana a kan Babban Mai-Daukar Kaya. Amma roƙo-roƙona sun fito ne daga zuciyar da baƙin ciki ya matse, addu’o’ina kuma sun kasance yankakku kuma marasa daidaituwa saboda baƙin cikin da ba zan iya sarrafawa ba. Jini ya kan ruga zuwa kwakwalwata, sau da yawa yana sa ni yin tangal-tangal, har kusan in faɗi. Hanci ya kan zubar mini da jini sau da yawa, musamman bayan na yi ƙoƙarin rubutu. Aka tilasta mini in ajiye rubutuna, amma ban iya kawar da nauyin damuwa da alhakin da ke kaina ba, domin na fahimci cewa ina da shaidu domin wasu waɗanda ban iya gabatar musu ba.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Na kuma karɓi wata wasiƙa, tana sanar da ni cewa an ga ya fi dacewa a ɗage buga Na 11 har sai na rubuta abin da aka nuna mini game da Cibiyar Kiwon Lafiya, domin waɗanda suke jagorantar wannan aiki suna cikin tsananin bukatar kuɗi kuma suna bukatar tasirin shaidata domin ya motsa ’yan’uwa. Sai na rubuta wani ɓangare na abin da aka nuna mini game da Cibiyar, amma ban iya fitar da dukan batun ba saboda hawan jini zuwa kwakwalwa. Da a ce na yi tunanin cewa Na 12 zai yi irin wannan dogon jinkiri, da ban taɓa aika wannan ɓangaren batu da ke cikin Na 11 ba. Na yi zaton cewa bayan na huta na ’yan kwanaki zan iya sake komawa ga rubutuna. Amma cikin babban baƙin cikina sai na tarar cewa yanayin kwakwalwata ya sa ba zai yiwu in rubuta ba. Aka daina batun rubuta shaidu, ko na gama-gari ko na kai tsaye, kuma ina cikin ci gaba da damuwa domin ba zan iya rubuta su ba.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“A cikin irin wannan yanayi an yanke shawarar cewa za mu koma Battle Creek, mu zauna a can yayin da hanyoyin suke cikin yanayin laka da lalacewa, kuma a can ne zan kammala Lamba ta 12. Mijina yana da ƙwazo ƙwarai ya ga ’yan’uwansa a Battle Creek, ya yi magana da su, kuma ya yi farin ciki tare da su game da aikin da Allah yake yi dominsa. Na tattara rubuce-rubucena, kuma muka kama tafiyarmu. …” Testimonies, juzu’i na 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
A kwanaki na ƙarshe, shugabancin cocin Seventh-day Adventist, wanda aka wakilta a matsayin Battle Creek da waɗanda ta “sani da kyau,” ya canza ya zama jerin gwanon Katolika. Shugabancin cocin Seventh-day Adventist ya canza ya zama jerin gwanon Katolika. A cikin mafarkin sun zo “biyu-biyu,” ɗaya da sanda na auna, wani kuma da gicciye. Suka zana da’ira kewaye da gidan, suka kuma yi shela sau uku, “An haramta wannan gida. Dole ne a ƙwace dukiyoyi. Sun yi magana gāba da tsattsarkan ƙungiyarmu.” Mene ne “dukiyoyin” da ke cikin “gidan” waɗanda shugabannin Katolika na Battle Creek suka “ƙwace?” Wace “tsattsarkan ƙungiya” ta cocin Katolika ce aka “yi magana gāba da ita?”
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
A taƙaice ma, tambayar za ta iya kasancewa, “wane ƙungiya ta Katolika ce ta jagoranci Inquisition?” Inquisition ya fara ne da ƙungiyar Dominicans, kafin Jesuits su bayyana a tarihi, amma da zarar sun shiga ciki, su ne suka zama ƙungiyar da ta fi ɗaukar nauyin zalunci da zubar da jini.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
“A duk faɗin Kiristendam, Furotestantanci ya fuskanci barazana daga manyan maƙiya masu ƙarfi. Bayan nasarorin farko na Gyaran Addini sun shuɗe, Roma ta tara sababbin ƙarfi, tana fata ta cim ma halakarsa. A wannan lokaci ne aka ƙirƙiri ƙungiyar Jesuit, wadda ita ce mafi mugunta, marar ƙa’ida ta ɗabi’a, kuma mafi ƙarfi a cikin dukan zakarun papanci. Yanke daga alaƙokin duniya da sha’anonin ɗan Adam, matattu ga da’awar ƙaunar halitta, an shafe tunani da lamiri gabaki ɗaya, ba su san wata doka ko wata alaƙa ba sai ta ƙungiyarsu, kuma ba su da wani aiki face faɗaɗa ikonta. Bisharar Almasihu ta ba mabiyanta ikon fuskantar haɗari da jimre wa wahala, ba tare da tsoro ba ga sanyi, yunwa, wahala, da talauci, domin su ɗaukaka tutar gaskiya a gaban azaba, kurkuku, da gungumen ƙonewa. Domin su yi yaƙi da waɗannan ƙarfi, Jesuitanci ya cusa wa mabiyansa wani irin tsattsauran kishin addini wanda ya ba su ikon jimre wa irin waɗannan haɗurra, kuma su sa wa ikon gaskiya dukan makaman ruɗu. Babu wani laifi da ya yi musu girma har ba za su aikata shi ba, babu wata yaudara da ta yi musu ƙasƙanci har ba za su yi ta ba, babu wata ɓoyayyar siffa da ta yi musu wuya har ba za su ɗauka ba. Ko da yake sun rantse da talauci da tawali’u na har abada, manufarsu ta hankali ita ce su mallaki dukiya da iko, su sadaukar da kansu ga kifar da Furotestantanci, da kuma sake kafa fifikon papanci.”
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Sa’ad da suke bayyana a matsayin ’yan ƙungiyarsu, sukan sa tufafin tsarkaka, suna ziyartar gidajen yari da asibitoci, suna yi wa marasa lafiya da matalauta hidima, suna da’awar sun rabu da duniya, kuma suna ɗauke da sunan Yesu mai tsarki, wanda ya yi ta kewaye yana aikata alheri. Amma a ƙarƙashin wannan bayyanuwa marar aibi, sau da yawa ana ɓoye mafi munin kuma mafi hallakarwa na manufofi. Wata ƙa’ida ta asali ta ƙungiyar ita ce cewa makoma tana halatta hanyoyin cimma ta. Bisa ga wannan ƙa’ida, ƙarya, sata, shaidar ƙarya, kisan gilla, ba wai abin gafartawa kaɗai ba ne, amma har ma abin yabo ne, sa’ad da suka bauta wa muradun ikilisiya. A ƙarƙashin ɓoyayyun siffofi iri-iri, Jesuitawa suka kutsa kai cikin muƙaman gwamnati, suna hawa har suka zama mashawartan sarakuna, kuma suna tsara manufofin al’ummai. Suka zama bayin da za su yi aikin leƙen asiri a kan iyayengijinsu. Suka kafa kwalejoji domin ’ya’yan sarakuna da manya, da makarantu domin talakawa; kuma aka jawo ’ya’yan iyayen Furotesta zuwa kiyaye ibadun Paparoma. Dukan ɗaukaka ta zahiri da baje-kolin bautar Romawa aka yi amfani da su don rikitar da tunani da kuma ɗaukar ido da kama zato, sabili da haka ’yanci wanda ubanni suka yi wahala suka kuma zubar da jininsu dominsa, ’ya’ya suka ci amanarsa. Jesuitawa suka bazu cikin Turai da sauri, kuma duk inda suka je, sai a ga farfaɗowar addinin Paparoma a bi bayansu.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
“Domin a ba su ƙarin iko, an fitar da wata takardar bull da ta sake kafa binciken inquisition. Duk da ƙyamar gama-gari da ake yi masa, har ma a ƙasashen Katolika, sai da masu mulkin papanci suka sāke kafa wannan kotu mai ban tsoro, kuma aka sāke aikata mugayen ayyuka masu muni ƙwarai da ba za su iya jure hasken rana ba a cikin kurkukunta na asiri. A ƙasashe da yawa, dubbai bisa dubbai na fitattun ’ya’yan al’umma, mafi tsabta kuma mafi daraja, mafi basira da ilimi na ƙwarai, fastoci masu tsoron Allah da sadaukarwa, ’yan ƙasa masu ƙwazo da kishin ƙasa, hazikan malamai, masu fasaha masu ƙayatarwa, ƙwararrun masu sana’a, an kashe su ko kuwa aka tilasta musu gudu zuwa wasu ƙasashe.”
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Waɗannan su ne hanyoyin da Roma ta yi kira gare su domin ta kashe hasken Gyaran Addini, ta ƙwace Littafi Mai Tsarki daga hannun mutane, kuma ta maido da jahilci da camfi na Zamanai Masu Duhu. Amma a ƙarƙashin albarkar Allah da kuma ƙoƙarin waɗancan manyan maza masu daraja da Ya tashe su domin su gaji Luther, ba a rushe Furotestantanci ba. Ba alfarma ko makaman sarakuna ne zai zoranci ƙarfinsa ba. Ƙananan ƙasashe, al’ummai mafi ƙasƙanci kuma marasa ƙarfi, su ne suka zama mafakarsa masu ƙarfi. Ƙaramar Geneva ce a tsakiyar manyan maƙiya masu kitsa hallakarta; Holland ce a kan rafukan yashinta a bakin tekun arewa, tana kokawa da zaluncin Spain, wadda a wancan lokaci ita ce mafi girma kuma mafi wadata cikin masarautu; Sweden ce marar daɗin zama, bakarariya, wadda ta sami nasarori domin Gyaran Addini.” The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Cocin Katolika ta yi dukan abin da za ta iya domin ɓoye Littafi Mai Tsarki daga mutane, ta wurin da’awar cewa al’adunta da dabi’unta na arna sun fi Maganar Allah daraja. Shugabannin Adventism na Laodicea ba za su kai masu saɓani kotu ba saboda rubuce-rubucen Ellen White, amma Katolika masu ikirarin cewa su ne shugabannin Battle Creek za su yi haka. Ainihin halin dabbar Katolika shi ne amfani da ikon duniya domin cim ma manufofin addini. Sa’ad da Adventism ta nemi ikon shari’a na duniya domin tafiyar da cibiyoyinta, ana iya ganin ’ya’yan “tsarinsu mai tsarki.”
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
A cikin mahallin bukukuwan auto-da-fé (aikin bangaskiya) na Inquisition na Spain, sanda na iwa da gicciye suna bayyana a matsayin abubuwa na alama da ke da alaƙa da gicciye Kristi. Sanda na iwa yana nufin sandar sarauta ta izgili da aka sa a hannun Yesu a lokacin da aka yi masa rawanin ƙaya, wadda sojojin Romawa suka yi amfani da ita wajen bugunsa, tana wakiltar izgili, wahala, da reni.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Gicciye yana da matsayi na musamman a jerin gwanon auto-da-fé. Wani koren gicciye (sau da yawa an rufe shi da baƙin ƙyallen makoki) ya kasance alamar Inquisition, ana ɗaukarsa a wata jerin gwanon shiri ta daban a ranar da ta gabata, kuma ana nuna shi a lokacin taron. Ya wakilci ikon kotun.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Kwace kaya yana nufin ƙwace dukiyar mutumin da aka samu da laifi (tsarewa ko haramta ta), wato hukunci ne da aka saba da shi a zamanin Inquisition domin ɗaukar nauyin kotun da kuma hukunta karkatacciyar koyarwa. Ana bayyana wannan a bainar jama’a cikin hukunce-hukuncen auto-da-fé, domin a jaddada wulakanci na jama’a da kuma hana wasu yin irinsa.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Rubuce-rubucen Ellen G. White suna bayyana a sarari kuma ba tare da shakka ba suna la’antar shugabancin da zai haramta rubuce-rubucenta a ƙoƙarin rufe waƙar gonar inabi da ake rerawa, amma wannan shi ne mataki na ƙarshe na wani tsari marar tsarki, nan da nan kafin su bayyana halayensu a fili a dokar Lahadi. Wata “jerin-gwanon Katolika,” ta yi daidai da tsofaffi maza ashirin da biyar suna rusuna ga rana. A cikin sakin layi huɗu masu zuwa, sakin layi na farko yana gabatar da “mutanen Allah da suke iƙirari,” a “kwanaki na ƙarshe.” Wannan nassi yana koyarwa a fili cewa a kwanaki na ƙarshe, limaman Seventh-day Adventist za su, a cikin “majami’u da kuma manyan taruka a sararin fili,” “nuna wa mutane wajibcin kiyaye ranar farko ta mako.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Ubangiji yana da gardama da mutanensa masu iƙirari a cikin waɗannan kwanaki na ƙarshe. A cikin wannan gardama, mutane masu riƙe da muƙamai na alhaki za su bi hanya da take kai tsaye saɓanin wadda Nehemiya ya bi. Ba za su yi watsi da Asabar su raina ta da kansu kaɗai ba, amma kuma za su yi ƙoƙarin hana wasu kiyaye ta ta wurin binne ta a ƙarƙashin tarkacen al’ada da hadisai. A cikin majami’u da cikin manyan tarurruka a fili, masu wa’azi za su matsa wa mutane lalle ne su kiyaye rana ta fari ta mako. Akwai masifu a teku da ƙasa: kuma waɗannan masifu za su ƙaru, masifa ɗaya na biye kusa da wata; kuma ƙaramin rukuni na masu kiyaye Asabar bisa lamiri za a nuna su a matsayin waɗanda suke jawo fushin Allah a kan duniya saboda ƙin kiyaye Lahadi da suke yi.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Wannan yana bayyana sarai cewa ana nuna ’yan Adventist na Rana ta Bakwai a matsayin “mutanen Allah da ke da’awa” waɗanda za su ƙarfafa kiyaye Lahadi, kuma cewa su ma za su nuna “zuwa” ga “ƙaramar ƙungiyar masu kiyaye Asabbaci bisa lamiri.” A sakin layi na gaba ta nanata cewa zaluncin zamanai na dā za a maimaita shi. Sakin layin da ya gabata ya ƙare da ita tana bayyana mutanen Allah da ke da’awa sabanin waɗanda ta ce su ne masu kiyaye Asabbaci bisa lamiri. Sa’an nan ta gabatar da tarihohin zamanan da suka wuce, ta kuma yi gargaɗi cewa waɗannan tarihohi za a maimaita su a kwanaki na ƙarshe. Ta bayyana wannan a sarari ƙwarai.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Shaiɗan yana ƙarfafa wannan ƙarya domin ya mai da duniya bauta. Shirinsa ne ya tilasta wa mutane su karɓi kuskure. Yana taka muhimmiyar rawa wajen yaɗa dukan addinan ƙarya, kuma ba zai tsaya ga kome ba a ƙoƙarinsa na tilasta koyarwar ɓata. A ƙarƙashin mayafin kishin addini, mutane da ruhunsa ya rinjaya sun ƙirƙira azabtarwa mafi muni ga ’yan’uwansu, kuma sun jefa musu wahaloli mafi tsanani. Shaiɗan da wakilansa har yanzu suna da wannan ruhu ɗaya; kuma tarihin da ya shuɗe zai sāke maimaituwa a zamaninmu.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Akwai mutane waɗanda suka sa hankalinsu da nufinsu ga aikata mugunta; a cikin ɓoyayyun zurfafan wuraren zukatansu sun riga sun ƙudura irin laifuffukan da za su aikata. Waɗannan mutane suna ruɗin kansu. Sun ƙi babban ma’aunin Allah na adalci, kuma a maimakonsa sun kafa nasu ma’auni na kansu, sa’an nan kuma, suna auna kansu da wannan ma’auni, sai su furta kansu masu tsarki. Ubangiji zai bar su su bayyana abin da yake cikin zukatansu, su aiwatar da ruhun maigidan da yake iko da su. Zai ƙyale su su nuna ƙiyayyarsu ga dokarsa ta wurin yadda za su yi wa waɗanda suke masu aminci ga abin da ta bukata. Za a motsa su da wannan ruhun haukan addini ɗaya da ya tunzura taron jama’a da suka gicciye Kristi; coci da ƙasa za su haɗu cikin irin wannan daidaituwar ruɓaɓɓiya.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Ikkilisiyar wannan zamani ta bi sawun Yahudawan dā, waɗanda suka ware umarnan Allah gefe saboda al’adunsu na kansu. Ta canja farilla, ta karya madawwamin alkawari, kuma yanzu, kamar a wancan lokaci, girman kai, rashin bangaskiya, da rashin aminci ne sakamakon. Hakikanin yanayinta an bayyana shi cikin waɗannan kalmomi daga waƙar Musa: ‘Sun lalatar da kansu, tabonsu ba tabon ’ya’yansa ba ne; su tsararraki ne masu karkacewa da murgudewa. Haka kuke sāka wa Ubangiji, ya ku mutane wawaye marasa hikima? Ashe, ba shi ne Ubanku wanda ya saya muku ba? Bai yi ku ba, ya kuma tabbatar da ku ba?’” Review and Herald, March 18, 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Akwai nassi bayan nassi a cikin Ruhun Annabci da ke bayyana tsanantawar kwanaki na ƙarshe da za a yi wa amintattun Allah, kuma “coci na yau” da take bayyanawa ba Kiristanci gaba ɗaya ba ne, amma cocin da take yawan bayyana a matsayin wadda cocin Yahudawa ta wakilta a alama. Waɗannan bayyanannun nassosi a cikin rubuce-rubucenta su ne abin da ya motsa cocin Adventist na Kwana Bakwai ya yi ƙoƙarin ɗora ƙuntatawa a kan rubuce-rubucen Sister White, kamar yadda mafarkinta ya bayyana daidai ƙwarai. Ayyukansu a kan rubuce-rubucenta, waɗanda su ne a fili kyawawan kayayyakin gidanta da ya kamata shugabannin Battle Creek su hana bayan sun rikide zuwa tsattsarkan tsarin Katolika. Harin da suka kai a kan rubuce-rubucenta kuma an wakilta shi ta wurin harin da aka kai a kan rubuce-rubucen Irmiya. Mafarkin Ellen White shaida ta biyu ce cewa an ƙone rubuce-rubucen Irmiya.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1956, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
A ƙarni na uku na Adventism na Laodicea, sulhu da sasanci ne ya kasance babban jigo. Ikklisiyar Pergamos ce ke wakiltar ƙarni na uku. Tun daga buga littafin W. W. Prescott mai take The Doctrine of Christ a shekara ta 1919, har zuwa buga Questions on Doctrine a shekara ta 1956, an nuna wani zamani na sauyi wanda wani bugun alpha ya wakilta, kuma ya ƙare da wani bugun omega. Littafin farko ya wakilci ƙin da W. W. Prescott ya yi wa Zakin kabilar Yahuza, domin rungumar ra’ayin Kristi na Furotesta mai ridda. Littafin Prescott, wanda ya dace da taken sa, The Doctrine of Christ, ya fitar da saƙon annabci na Millerite daga cikinsa, ya bar fanko kawai na ma’anar Yesu wadda Katolika da Furotesta mai ridda suke bauta wa. Littafi na ƙarshe a wannan ƙarni ya fayyace tsarkakewa da barata da suke rushe dokar Allah, da adalcinsa da jinƙansa. An ɗora wa Isra’ila ta dā alhakin zama masu ajiyar dokar Allah, kuma Adventism ya kamata ya zama mai ajiyar ba dokar Allah kaɗai ba, har ma da Kalmarsa ta annabci. A shekara ta 1919 an buga wani littafi da ya ƙi kāriyar Kalmar annabcin Allah, yana nuna farkon ƙarni na uku na Adventism na Laodicea wanda ya ƙare da wani littafi da ya ƙi dokar Allah.
“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 bi taurin zuciya, kuma ta wurin girman kai da ganin-kanka-adali ba ku furta laifofinku ba, za a bar ku a ƙarƙashin jarabobin Shaiɗan. Idan lokacin da Ubangiji ya bayyana kurakuranku ba ku tuba ko yin furci ba, ikonsa mai tanadi zai sa ku sake bi ta wannan hanya sau da sau. Za a bar ku ku yi kuskure iri ɗaya, 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 kun sani ba cewa kun yi haka.” Review and Herald, 16 ga Disamba, 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Pergamos, ikkilisiya ta uku, ta kai ga Tiyatira, ikkilisiyar Paparoma, wadda ita ce tsara ta huɗu, sa’ad da mutanen nan ashirin da biyar suka rusuna ga alamar ikon Tiyatira.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Dokar da farkon ’yan mulkin mallaka suka kafa, ta ba da izinin cewa mambobin coci kaɗai za su yi zaɓe ko su riƙe muƙami a gwamnatin farar hula, ta haifar da sakamako mafi muni. An karɓi wannan mataki a matsayin hanyar kiyaye tsarkin ƙasa, amma ya ƙare da lalacewar coci. Da yake furucin addini shi ne sharadin samun haƙƙin zaɓe da riƙe muƙami, mutane da yawa, waɗanda manufarsu kawai ita ce ta siyasar duniya, suka haɗa kansu da coci ba tare da canjin zuciya ba. Haka nan coci-coci suka ƙunshi, a babban gwargwado, mutanen da ba su tuba ba; har ma a cikin hidimar bishara akwai waɗanda ba kawai suke riƙe da kuskuren koyarwa ba, amma kuma waɗanda ba su san ikon sabuntawa na Ruhu Mai Tsarki ba. Ta haka kuma aka sake tabbatar da mugun sakamakon—wanda aka sha gani sau da yawa a tarihin coci tun daga zamanin Konstantin har zuwa yanzu—na yunƙurin gina coci da taimakon ƙasa, na neman goyon bayan ikon duniya domin tallafa wa bisharar Wanda ya bayyana cewa: ‘Mulki na ba na wannan duniya ba ne.’ Yohanna 18:36. Haɗuwar coci da ƙasa, ko da darajarta ta kasance kaɗan ƙwarai, ko da yake tana iya bayyana kamar tana kusantar da duniya ga coci, a hakikanin gaskiya tana kawai kusantar da coci ga duniya.” The Great Controversy, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
“haɗin ikilisiya da ƙasa, ko da kuwa gwargwadon sa ya kasance kaɗan ƙwarai, ko da yake yana iya zama kamar yana kusantar da duniya zuwa ga ikilisiya, a zahiri kuwa yana kusantar da ikilisiya ne zuwa ga duniya.” A ranar 18 ga Mayu, 1977, Bert B. Beach (wani darekta a sashen Arewacin Turai–Yammacin Afirka na ikilisiyar kuma mai ruwa da tsaki a hulɗar tsakanin ikilisiyoyi) ya miƙa wa maƙiyin Almasihu, Paparoma Bulus na VI, lambar yabo mai rufin zinariya a lokacin ganawar rukuni a Roma. Wannan ya kasance wani ɓangare na taron Babban Taron Sakatarorin Iyalan Ɗarikun Addinai na Duniya. An ba da rahoton wannan lamari a cikin Adventist Review (11 ga Agusta, 1977), kuma Religious News Service ta lura da shi a matsayin karo na farko da wani wakili na hukuma na SDA ya sadu da Pontiff.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Ubangiji ya furta la’ana a kan waɗanda suke ragi daga cikin Nassosi ko ƙari a kansu. Babban NI NE ya riga ya ƙaddara abin da zai zama ƙa’idar bangaskiya da koyarwa, kuma ya tsara cewa Littafi Mai Tsarki ya zama littafin gida. Ikilisiyar da take manne wa maganar Allah ta rabu da Roma rabuwa marar sulhu. A dā Furotesta sun kasance a ware haka daga wannan babbar ikilisiyar ridda, amma sun ƙara kusantowa gare ta, kuma har yanzu suna kan hanyar sulhu zuwa ga Ikilisiyar Roma. Roma ba ta taɓa canzawa ba. Ka’idodinta ba su sauya ko kaɗan ba. Ba ita ce ta rage tazarar da ke tsakaninta da Furotesta ba; su ne suka yi dukan matsawar gaba. Amma me wannan yake nunawa game da Furotestantcin wannan zamani? Ƙin gaskiyar Littafi Mai Tsarki ne yake sa mutane su kusanci rashin bangaskiya. Ikilisiya mai ja da baya ce take rage tazarar da ke tsakaninta da Papanci.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Waɗansu rayuka kamar Luther, Cranmer, Ridley, Hooper, da dubban manyan mutane waɗanda suka zama shahidai saboda gaskiya, su ne ainihin Furotesta. Sun tsaya a matsayin masu tsaron gaskiya masu aminci, suna shelanta cewa Furotestantanci ba zai taɓa iya haɗuwa da Romanism ba, sai dai dole ne ya kasance nesa da ƙa’idodin Papacy kamar yadda gabas take nesa da yamma. Irin waɗannan masu kare gaskiya ba za su iya jituwa da ‘mutumin zunubi’ ba fiye da yadda Kristi da manzanninsa za su iya. A zamanai na dā masu adalci sun ji cewa ba zai yiwu su yi tarayya da Roma ba, kuma ko da yake ƙin amincewarsu da wannan tsarin kuskure an riƙe shi ne cikin haɗarin dukiya da rai, duk da haka suna da ƙarfin hali su kiyaye rarrabuwarsu, kuma suka yi gwagwarmaya da namiji domin gaskiya. Gaskiyar Littafi Mai Tsarki ta fi zama mai daraja a wurinsu fiye da arziki, ɗaukaka, ko ma rai kansa. Ba su iya jure ganin an binne gaskiya a ƙarƙashin tarin camfi da sofisri na ƙarya ba. Sun ɗauki maganar Allah a hannuwansu, suka ɗaga tuta ta gaskiya a gaban jama’a, suna shelar da gaba gaɗi abin da Allah ya bayyana musu ta wurin bincike mai zurfi cikin Littafi Mai Tsarki. Sun mutu mafi mugun irin mutuwa saboda amincinsu ga Allah, amma da jininsu suka saya mana ’yanci da gata waɗanda mutane da yawa da suke ikirarin zama Furotesta suke saurin mika su ga ikon mugunta. Amma za mu mika waɗannan gata da aka saya da tsada haka ne? Za mu zagi Allah na sama, kuma, bayan ya ’yantar da mu daga karkiyar Roma, mu sāke sa kanmu cikin bauta ga wannan iko mai adawa da Almasihu? Za mu tabbatar da lalacewarmu ta wurin rattaba hannu wajen ba da ’yancinmu na addini, haƙƙinmu na bauta wa Allah bisa ga abin da lamirinmu ya yanke?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Muryar Luther, wadda ta amsa amo a cikin duwatsu da kwaruruka, wadda ta girgiza Turai kamar da girgizar ƙasa, ta kira ta fito rundunar manzannin Yesu masu daraja, kuma gaskiyar da suka tsaya a kanta ba za a iya yi mata shiru da ƙone-ƙone, da azabtarwa, da kurkuku, da mutuwa ba; har yanzu kuma muryoyin wannan runduna mai daraja ta shahidai suna gaya mana cewa ikon Roma shi ne ridda da aka annabta ta kwanaki na ƙarshe, asirin mugunta wanda Bulus ya ga ya riga ya fara aiki tun a zamaninsa. Addinin Roma Katolika yana samun karɓuwa da sauri. Papanci yana ƙaruwa, kuma waɗanda suka juya kunnuwansu daga jin gaskiya suna sauraron tatsuniyoyinta na ruɗi. Ɗakunan ibadar Paparoma, kwalejojin Paparoma, gidajen zuhudu na mata, da gidajen sufi suna ƙaruwa, kuma duniyar Furotesta kamar tana barci. Furotestoci suna rasa alamar rarrabewa da ta bambanta su da duniya, kuma suna rage tazarar da ke tsakaninsu da ikon Roma. Sun juya kunnuwansu daga jin gaskiya; ba su yarda su karɓi hasken da Allah ya haskaka a kan tafarkinsu ba, sabili da haka suna shiga cikin duhu. Suna magana da raini game da ra’ayin cewa za a sake samun tashin zalunci irin na dā na muguwar tsanantawa daga ɓangaren masu bin addinin Roma da waɗanda suke haɗa kai da su. Ba su gane gaskiyar cewa Maganar Allah tana annabta irin wannan farfaɗowar sarai ba, kuma ba za su yarda cewa mutanen Allah a kwanaki na ƙarshe za su sha tsanantawa ba, ko da yake Littafi Mai Tsarki ya ce, ‘Macijin ya husata da matar, ya tafi ya yi yaƙi da ragowar zuriyarta, waɗanda suke kiyaye umarnan Allah, kuma suna da shaidar Yesu Almasihu.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
“Popanci shi ne addinin halin ɗan Adam, kuma yawancin bil’adama suna son koyarwar da take ba su damar aikata zunubi, amma duk da haka ta kuɓutar da su daga sakamakonsa. Dole mutane su kasance da wani irin tsari na addini, kuma wannan addini, wanda aka ƙirƙira ta dabarar mutum, amma duk da haka yana iƙirarin ikon Allah, ya dace da tunanin jiki. Mutanen da suke tsammanin kansu masu hikima da basira suna juya baya cikin girman kai daga ma’aunin adalci, wato dokoki goma, kuma ba sa ganin ya yi daidai da mutuncinsu su binciki hanyoyin Allah. Saboda haka suna shiga hanyoyin ƙarya, cikin haramtattun tafarku, su zama masu dogaro da kansu, masu kumburar kai, bisa tsarin shugaban Roma, ba bisa tsarin Yesu Almasihu ba. Dole su kasance da wani irin siffar addini wadda take da ƙarancin abin da take buƙata na ruhaniya da musun kai, kuma tun da hikimar mutum marar tsarkakewa ba za ta kai su ga ƙin kyamar popanci ba, bisa ga dabi’arsu ana jan hankalinsu zuwa ga tanade-tanadensa da koyaswarsa. Ba sa son tafiya cikin hanyoyin Ubangiji. Su kansu sun waye ƙwarai da gaske fiye da kima har ba za su nemi Allah cikin addu’a da tawali’u ba, tare da cikakkiyar sanin maganarsa. Da yake ba su damu da sanin hanyoyin Ubangiji ba, hankulansu a buɗe suke ga ruɗu, a shirye suke sarai su karɓa su kuma gaskata ƙarya. Suna shirye su yarda a ɗora musu ƙarya mafi rashin hankali, mafi cike da saɓani, a matsayin gaskiya.”
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Babban fitacciyar dabara ta ruɗin Shaiɗan ita ce papanci; kuma kamar yadda aka nuna cewa wani zamani na babban duhun ilimi ya kasance mai amfani ga Romanisanci, haka kuma za a kuma nuna cewa wani zamani na babban hasken ilimi ma yana da amfani ga ikonsa; domin hankulan mutane sun karkata ga fifikonsu na kansu, kuma ba sa son su riƙe sanin Allah a cikin fahimtarsu. Roma tana da’awar rashin kuskure, kuma Furotestoci suna bin wannan hanya ɗaya. Ba sa son su bincika gaskiya kuma su ci gaba daga haske zuwa haske mafi girma. Suna kewaye kansu da katangar son zuciya, kuma suna kama da masu son a ruɗe su, su kuma ruɗi waɗansu.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Amma ko da yake halin da ikkilisiyoyi suke ciki abin ƙarfafa gwiwa ne ƙwarai, duk da haka babu bukatar a karai zuciya; gama Allah yana da waɗansu mutane waɗanda za su kiyaye amincinsu ga gaskiyarsa, waɗanda za su mai da Littafi Mai Tsarki, Littafi Mai Tsarki kaɗai, ya zama ƙa’idarsu ta bangaskiya da koyarwa, waɗanda za su ɗaga mizanin, su kuma riƙe tuta a sama wadda aka rubuta a kanta, “Umarnan Allah da bangaskiyar Yesu.” Za su daraja bishara tsarkakakkiya, su kuma mai da Littafi Mai Tsarki tushen bangaskiyarsu da koyarwarsu.”
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Domin irin wannan lokaci kamar wannan, sa’ad da mutane suke yar da dokar Ubangijin runduna, addu’ar Dawuda ta dace,—‘Lokaci ya yi gare ka, ya Ubangiji, ka yi aiki; gama sun warware dokarka.’ Muna kusatowa ga wani lokaci da kusan raini na duniya baki ɗaya za a ɗora a kan dokar Allah, kuma mutanen Allah masu kiyaye umarnansa za a gwada su ƙwarai; amma za su rasa girmamawarsu ga dokar Jehobah ne domin wasu ba sa gani kuma ba sa gane irin nauyin wajibcin da take ɗauke da shi? Bari mutanen Allah masu kiyaye umarnansa, kamar Dawuda, su girmama dokar Allah gwargwadon yadda mutane suke yar da ita kuma suke ɗora mata rashin girmamawa da reni.” Signs of the Times, 19 ga Fabrairu, 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Shekaru biyu kafin wani shugaban cocin Seventh-day Adventist na Laodicea ya ba magabcin Kristi lambar yabo ta zinariya, a shekara ta 1975, an shigar da ƙara a kan cocin Seventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), inda Hukumar Daidaitattun Damar Aiki ta shigar da ƙara a kan gidan buga littattafan cocin a madadin ma’aikata mata biyu—Merikay Silver (tsohuwar edita wadda ta riga ta bar aiki a lokacin da aka shigar da ƙarar) da Lorna Tobler—tana zargin nuna wariya bisa jinsi a cikin albashi da alawus-alawus. Cocin ya kare irin ayyukansa ta wani ɓangare ta wajen jingina da kebantattun tanade-tanaden addini tare da bayyana tsarin shugabancinsa.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
A cikin wata rubutacciyar shaida da aka rantse a kai mai kwanan wata 6 ga Fabrairu, 1976 (wani ɓangare na takardar kare kai da aka miƙa wa kotu), Neal C. Wilson (wanda a wancan lokaci shi ne shugaban Sashen Arewacin Amirka na cocin, kuma daga baya ya zama shugaban Babban Taron daga 1979–1990) ya yi bayani game da ra’ayoyin tarihin cocin dangane da Roman Katolika. An ba da wannan bayani ne a cikin mahallin yin hujja a kan bayyana cocin a matsayin mai “tsarin mulki na manyan shugabanni” mai kama da tsarin papanci. Cikakkiyar magana mai dacewa ita ce: “Ko da yake gaskiya ne cewa akwai wani zamani a cikin rayuwar Cocin Adventist na Rana ta Bakwai lokacin da wannan ƙungiyar addini ta ɗauki wani matsayi na fili mai adawa da Roman Katolika, kuma aka yi amfani da kalmar ‘tsarin mulki na manyan shugabanni’ a cikin ma’ana ta raini domin nufin irin tsarin tafiyar da coci na papanci, wannan hali daga ɓangaren Cocin ba wani abu ba ne face bayyanar irin adawar da ta yadu sosai ga papanci a tsakanin ƙungiyoyin Furotesta masu ra’ayin mazan jiya a farkon ɓangaren wannan ƙarni da kuma ƙarshen ɓangaren na ƙarnin da ya gabata, kuma yanzu an jefar da shi cikin tarin sharan tarihin da ya shafi Cocin Adventist na Rana ta Bakwai.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Wannan yana nuna wani sauyi daga fassarar annabci ta gargajiya ta ikilisiya, wadda ta bayyana papacy a matsayin “dabbar” ko maƙiyin Almasihu a cikin Ru’ya ta Yohanna. Masu sukar wannan, a cikin ikilisiya da bayanta, sun fassara shi a matsayin rage muhimmancin ko kuma watsi da wancan matsayi na adawa da Katolika domin ya dace da ecumenism na zamani ko kariyoyin shari’a. Wilson, a cikin 1985, ya bayyana Shugabannin sassa daban-daban na ikilisiya a matsayin “cardinals,” sa’ad da ya ce, “… babu wani ‘cardinal’ daga dukan ƙasashen Gabas Mai Nisa, alhali kuwa wataƙila za a samu ‘cardinals’ biyu daga Afirka.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
’Yar’uwa White ta bayyana cewa ikkilisiya ce da ta ja da baya daga bangaskiya wadda take rage tazara tsakanin kanta da Paparoma! Sasancin ƙarni na uku an wakilta shi da yin kuka domin Tammuz a cikin Ezekiyel takwas, da kuma ta wurin sasancin Pergamos. Ƙarni na farko daga 1863 har zuwa 1888 ya wakilci ikkilisiyar Afisa, ikkilisiyar da ta rasa ƙaunarta ta fari; kuma ƙaunar fari ta ƙungiyoyin Millerite ita ce saƙon annabci, kuma babi na farko na wannan saƙon annabcin shi ne “lokuta bakwai” waɗanda aka ajiye gefe a 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Daga shekara ta 1888 har zuwa 1919, tsara ta biyu wadda Smyrna da ɗakunan ɓoye na Ezekiyel suka wakilta, ta shaida mutuwar Ruhun Annabci, sa’ad da aka kwantar da ’Yar’uwa White zuwa hutawa a shekara ta 1915. Ana bukatar ƙarin bayanai game da tsararraki huɗu domin a cika shaidar, amma dole ne a fahimci ci gaba da tawaye domin a cikakkiyar fahimta yadda mutane masu ridda za su iya “haramta” rubuce-rubucen Ellen White, ko yadda za su iya ɗaukaka rana ta fari ta mako a matsayin abin karɓa. Yahuda yana aiki tare da “maye-mayan Ifraimu” waɗanda “suke mulkin wannan jama’a” a Urushalima, kuma waɗanda suke mulkin Urushalima kuma suke rusuna ga rana, Sanhedrin ne ke wakiltarsu.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a maƙala ta gaba.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“A cikin waɗanda suke ikirarin su ’ya’yan Allah ne, an nuna ɗan haƙuri ƙwarai kaɗan, an faɗi kalmomi masu ɗaci da yawa, an furta hukunci na la’ana da yawa a kan waɗanda ba sa cikin bangaskiyarmu. Mutane da yawa sun ɗauki waɗanda suke cikin wasu ikkilisiyoyi a matsayin manyan masu zunubi, alhali kuwa Ubangiji ba ya kallonsu haka. Waɗanda suke kallon membobin wasu ikkilisiyoyi haka, suna bukatar su ƙasƙantar da kansu a ƙarƙashin hannu mai ƙarfi na Allah. Waɗanda suke hukuntawa wataƙila ba su sami haske mai yawa ba, dama kaɗan ne da gata kaɗan suka samu. Da a ce sun sami hasken da yawa daga cikin membobin ikkilisiyoyinmu suka samu, da sun ci gaba da sauri fiye da haka ƙwarai, kuma da sun fi wakiltar bangaskiyarsu ga duniya yadda ya kamata. Game da waɗanda suke taƙama da haskensu, amma duk da haka suka kasa tafiya cikinsa, Kristi ya ce, ‘Amma ina gaya muku, zai fi sauƙi ga Taya da Sidon a ranar shari’a, fiye da ku. Kuma ke, Kafarnahum [Adventistocin ranar bakwai, waɗanda suka sami babban haske], wadda aka ɗaukaka har zuwa sama [ta fuskar gata], za a saukar da ke zuwa jahannama: gama da a ce manyan ayyukan al’ajabi da aka yi a cikinki an yi su a Saduma, da ta dawwama har wa yau. Amma ina gaya miki, cewa zai fi sauƙi ga ƙasar Saduma a ranar shari’a, fiye da ke.’ A wannan lokaci Yesu ya amsa ya ce, ‘Ina gode maka, ya Uba, Ubangijin sama da ƙasa, domin ka ɓoye waɗannan abubuwa ga masu hikima da masu azanci [a ganinsu na kansu], ka kuma bayyana su ga jarirai.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka, in ji Ubangiji, kuma na yi muku magana, ina tashi da sassafe ina magana, amma ba ku ji ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wurin da na ba ku da ubanninku, kamar yadda na yi wa Shiloh. Zan kuma jefar da ku daga gabana, kamar yadda na jefar da dukan ’yan’uwanku, wato dukan zuriyar Ifraimu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Ubangiji ya kafa a tsakiyarmu cibiyoyi masu matuƙar muhimmanci, kuma ya kamata a gudanar da su, ba kamar yadda ake gudanar da cibiyoyin duniya ba, sai dai bisa tsarin Allah. Ya kamata a gudanar da su da idon da yake mai maida hankali ga ɗaukakarsa kaɗai, domin ta kowace hanya a ceci rayukan da suke lalacewa. Ga mutanen Allah, shaidun Ruhu sun zo, duk da haka da yawa ba su kula da tsawatawa, gargaɗi, da shawarwari ba.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Ku ji wannan yanzu, ya ku mutanen wawaye marasa fahimta; masu idanu, amma ba sa gani; masu kunnuwa, amma ba sa ji: ba za ku ji tsorona ba ne? in ji Ubangiji. Ba za ku yi rawar jiki a gabana ba ne, ni da na sa yashi ya zama iyakar teku da madawwamiyar ƙa’ida, har ba za ta iya ƙetare shi ba? Ko da raƙumansa suna hargitsi, duk da haka ba za su yi nasara ba; ko da suna ruri, duk da haka ba za su ƙetare shi ba. Amma wannan jama’a suna da zuciya mai tawaye da bijirewa; sun kauce, sun tafi. Ba sa cewa a zuciyarsu, Bari mu ji tsoron Ubangiji Allahnmu, wanda yake ba da ruwan sama, na fari da na ƙarshe, a lokacinsu; shi ne yake kiyaye mana makonnin girbi da aka ƙaddara. Laifofinku sun kawar da waɗannan abubuwa, zunubanku kuma sun hana kyawawan abubuwa zuwa gare ku.... Ba sa shari’anta shari’ar marayu, duk da haka suna bunƙasa; kuma ba sa hukunta haƙƙin matalauta. Ashe, ba zan hukunta saboda waɗannan abubuwa ba? in ji Ubangiji; ba raina zai ɗauki fansa a kan irin wannan al’umma ba?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Shin za a tilasta wa Ubangiji ya ce, ‘Kada ka yi wa wannan jama’a addu’a, kuma kada ka ɗaga kuka ko roƙo dominsu, kuma kada ka yi mini ceto: gama ba zan saurare ka ba’? ‘Saboda haka an hana ruwan sama zuba, kuma ba a yi ruwan sama na ƙarshen lokaci ba.... Shin ba za ki yi kira gare ni daga wannan lokaci ba, kina cewa, Ubana, kai ne jagoran ƙuruciyata?’” Review and Herald, August 1, 1893.