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# Rome Establishes the Vision - Number Four

Roma Ta Kafa Wahayin — Lamba Ta Hudu

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Tayar da Tsofaffin Muƙabalu Sabo: Yaƙin Kan Fassarar Annabci a Cikin Adventism

Author

Jeff Pippenger

Published

August 8, 2024

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We have been forewarned that “old controversies” would be revived in the last days.

An yi mana gargaɗi tun da wuri cewa “tsofaffin muhawarori” za a sake tayar da su a kwanaki na ƙarshe.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> “A cikin tarihi da annabci, Maganar Allah tana bayyana dogon rikici mai ɗorewa tsakanin gaskiya da kuskure. Wannan rikici har yanzu yana ci gaba. Abubuwan da suka taɓa faruwa, za su sāke maimaituwa. Tsofaffin muhawarori za a tayar da su daga sāke, kuma sababbin ka’idoji za su riƙa tasowa a kai a kai.” Selected Messages, littafi na 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Ba shakka, waɗannan tsofaffin muhawarori sun kasance ƙoƙari ne na shaidan domin raunana matsayin Romar Zamani, gama Romar papanci ta kwanaki na ƙarshe ce take tabbatar da wahayin. Akwai misalai da dama na wannan gaskiya a tarihin Adventism. Na farko shi ne muhawarar da ta gudana tsakanin Furotestoci da Millerites kamar yadda aka wakilta a kan jadawalin farko na shekara ta 1843. Abin da kaɗai aka ambata a kan tsattsarkan jadawalin farko na 1843, wanda “Ubangiji ne ya ba da umarni a kansa kuma bai kamata a canja shi ba,” wanda ba nuni kai tsaye ba ne ga gaskiyar annabci na maganar Allah, shi ne wakilcin muhawarar Millerites da Furotestocin wancan lokaci. Furotestocin sun bayyana “’yan fashin mutanenka” na Daniyel sura ta goma sha ɗaya, aya ta goma sha huɗu, a matsayin Antiochus Epiphanes, alhali kuwa Millerites sun san cewa Roma ce.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Mutuwar Antiyokas Epifanes, wanda ba shakka, bai tashi yaƙi da Yariman Sarakuna ba, domin ya riga ya mutu shekara 164 kafin a haifi Yariman Sarakuna.” Taswirar Majagaba ta 1843.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Bayan wannan sai aka yi gardama tsakanin James White da Uriah Smith game da sahihin tantance “sarkin arewa” a cikin sura ta goma sha ɗaya ta Daniel. James ya yi daidai wajen gane “sarkin arewa” a ayoyi na ƙarshe na Daniel sura ta goma sha ɗaya a matsayin Roma ta Paparoma, ko kuwa kamar yadda nake kiranta, Roma ta zamani. Smith ya yi hujja cewa “sarkin arewa” na Daniel sura ta goma sha ɗaya, aya ta talatin da shida, Faransa ce mai rashin yarda da Allah.

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

> “AYA TA 36. Kuma sarkin zai aikata bisa ga nufinsa; zai ɗaukaka kansa, ya kuma mai da kansa babba fiye da kowane allah, kuma zai faɗi abubuwan banmamaki gāba da Allah na alloli, kuma zai yi nasara har sai fushin ya cika; gama abin da aka ƙaddara, dole ne a aikata shi.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “Sarkin da aka gabatar a nan ba zai iya nufin wannan iko ɗaya da aka ambata a ƙarshe ba; wato, ikon Paparoma; gama siffofin da aka bayyana ba za su dace ba idan aka ɗora su a kan wannan iko.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith ya shigar da nasa “fassara ta kashin kai” sa’ad da ya ce, “Sarkin da aka gabatar a nan ba zai iya nufin ikon nan ɗaya da aka lura da shi a baya ba; wato, ikon papacy; gama bayanan ba za su dace ba idan aka ɗora su a kan wannan iko.” Maganar Allah ba ta taɓa kasa ba, kuma a nahawu kuskure ne a yi amfani da wata magana ta mutum domin a ƙaryata bayyananniyar tsarin nahawun wannan nassi. Ayar ta ce “kuma sarkin,” abin da ke wajabta cewa sarkin da ake ganewa shi ne wannan sarkin nan guda da aka wakilta a sakin da ya gabata. Babu wata shaida game da wani sabon sarki, kuma Smith ya tabbatar cewa “ikon nan ɗaya da aka lura da shi a baya” shi ne “ikon papacy.” Ya yarda a cikin littafinsa cewa daga aya ta talatin da ɗaya har zuwa aya ta talatin da biyar ikon papacy ne, kuma da yake babu wata shaida ta nahawu da ke gano wani sabon sarki a aya ta talatin da shida, sai kawai ya yi gardama cewa ayoyin da suka biyo bayan aya ta talatin da biyar ba sa wakiltar siffofin annabci na ikon papacy. Saboda haka ya shigar da ra’ayinsa game da Faransa.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Sa’ad da Smith ya zo ga aya ta arba’in, gurɓatacciyar kafar annabci da ya gina bisa fassararsa ta kansa tana tilasta masa ya gane wani yaƙi mai ɓangarori uku, wanda bisa zato-zatonsa yake bayyana sarkin kudu a matsayin Masar, wadda a cikin ayar take “turawa” ga Faransa, kuma Turkiyya kuwa ya bayyana ta a matsayin sarkin arewa wanda shi ma yake zuwa gāba da Faransa. Wannan ƙarin fassarar ɗan’adam yana gina wani tsarin annabci da ya sa Smith yake tabbatar da wani Armageddon na zahiri, inda Turkiyya take tafiya zuwa Urushalima, abin da ke nuna ƙarshen jarrabawar ɗan’adam sa’ad da Mika’ilu ya miƙe. Littattafai da yawa a cikin tarihin Adventism an rubuta su daidai suna gano kuskuren irin wannan amfani.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Ba manufar wannan maƙala ba ce ta tattauna sakamakon fassarar keɓaɓɓiya ta Uriah Smith, sai dai kawai ta fayyace rigimar da ta biyo baya sa’ad da ya fara ingiza wannan fassarar tasa ta keɓe; domin sa’ad da James White ya yi hamayya da ra’ayinsa mai kuskure, sai ya zama wani sabon fanni na gardama a cikin Adventism inda aka kai hari ga daidaitacciyar gane Roma ta hanyar wani amfani na ƙarya.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Har ila yau, an yi doguwar muhawara mai jan lokaci game da “na kullum” a cikin littafin Daniyel, sa’ad da Adventism na Laodicea ya rungumi ra’ayin Protestant masu ridda, yana bayyana “na kullum” a cikin littafin Daniyel a matsayin hidimar Almasihu a cikin Wuri Mai Tsarki, sabanin tabbatacciyar gaskiyar tushe cewa “na kullum” alama ce ta Roma ta arna.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Sa’an nan na ga, dangane da ‘na yau da kullum’ (Daniel 8:12), cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin nassin; kuma Ubangiji ne ya ba waɗanda suka yi shelar kukan sa’ar shari’a fahimtar daidai game da ita. Sa’ad da haɗin kai ya kasance, kafin 1844, kusan duka sun kasance a haɗe kan fahimtar daidai game da ‘na yau da kullum’; amma a cikin rikice-rikicen da suka biyo bayan 1844, an rungumi wasu ra’ayoyi dabam, kuma duhu da ruɗani suka biyo baya. Lokaci bai kasance gwaji ba tun daga 1844, kuma ba zai ƙara zama gwaji ba har abada.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

A lokacin ƙarshe, a shekara ta 1989, sa’ad da aka buɗe hatimin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya, sai aka gane cewa sarkin arewa shi ne Roma ta Paparoma, daidai kamar yadda James White ya riga ya bayyana a muhawararsa da Uriah Smith. White ya yi amfani da tsarin “layi bisa layi” sa’ad da yake magance kuskuren Smith. White ya yi hujja cewa idan iko na ƙarshe da aka wakilta a Daniyel sura ta biyu, da iko na ƙarshe da aka wakilta a Daniyel sura ta bakwai, da kuma iko na ƙarshe da aka wakilta a Daniyel sura ta takwas, dukansu Roma ne, to a kan layuka uku na shaidu, ikon da ya zo ga ƙarshensa a Daniyel sura ta goma sha ɗaya Roma ne, ba kamar yadda Smith ya yi da’awa cewa Turkiyya ce ba.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Motsin annabci na mala’ika na uku da ya fara a shekarar 1989, jim kaɗan bayan Satumba 11, 2001, ya gamu da jayayya game da sura ta ɗaya ta Joel. A cikin ayoyi biyar na farko, shaidu biyu—na farko na tsararraki, sannan na kwari—suna bayyana lalacewa mai ci gaba da Roma ta kawo a kan Adventism. “Mashaya” a cikin annabci, bisa ga Ishaya, su ne “masu raini waɗanda suke mulkin Urushalima.” Suna farka a tsara ta huɗu kuma ta ƙarshe. Wannan lalacewa mai ci gaba lalacewa ce ta ruhaniya, gama tana magana ne game da Urushalima ta kwanaki na ƙarshe, kuma tun daga tawayen 1863 zuwa gaba, Adventists na kwana ta bakwai na Laodiceya suka ci gaba da shan koyaswar Roma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Maganar Ubangiji wadda ta zo wa Yowel ɗan Fetu’el. Ku ji wannan, ku dattawa, ku kuma saurara, dukanku mazaunan ƙasar. Shin wannan ya taɓa faruwa a kwanakinku, ko ma a kwanakin ubanninku? Ku ba da labarinsa ga ’ya’yanku, ’ya’yanku kuma su ba da shi ga ’ya’yansu, su kuwa ’ya’yansu ga wani tsara dabam. Abin da fara ta bari, ƙwaron fari ya cinye; abin da ƙwaron fari ya bari, tsutsa mai cin amfanin gona ta cinye; abin da tsutsa mai cin amfanin gona ta bari, macijiya ta cinye. Ku farka, ku mashaya, ku yi kuka; ku yi kururuwa, dukanku masu shan ruwan inabi, saboda sabon ruwan inabi, gama an datse shi daga bakinku. Yowel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Bayan manyan gine-ginen birnin New York sun rushe, sai aka fahimta cewa ruwan sama na ƙarshen ya fara “yayyafawa”, kuma gardamar da ke cikin Habakkuk sura ta biyu, wadda ta cika a tarihin Millerite, ta sake fara gudana. Gardamar tana a kan ingantacciyar hanyar tafsirin annabci.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Zan tsaya a kan matsayina na tsaro, in sa kaina a kan hasumiyar tsaro, in yi jira in ga abin da zai faɗa mini, da kuma abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayi, ka bayyana shi sarai a kan alluna, domin mai karantawa ya ruga da shi. Gama wahayin yana nan tukuna domin ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba zai yi ƙarya ba. Ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Ga shi, ran wanda ya ɗaukaka kansa ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Haka kuma, domin yana yin zunubi ta wurin ruwan inabi, mutum ne mai girman kai, ba ya zaune a gida; yana faɗaɗa marmarinsa kamar lahira, yana kuma kamar mutuwa, ba ya ƙoshi; amma yana tattara dukan al’ummai zuwa gare shi, yana tara dukan jama’a zuwa wurinsa. Habakkuk 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Gwajin Habakkuk ta biyu ya kasance irin gwajin motsin mutum dubu ɗari da arba’in da huɗu, wanda ya fara sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko a ranar 11 ga Satumba, 2001. Sa’an nan sai gardama ta fara tsakanin waɗanda suka tsaya a kan tushen Adventism kamar yadda aka wakilta a kan jadawalin majagaba na 1843, da waɗanda a cikin Habakkuk suke ƙetarewa “ta wurin ruwan inabi,” waɗanda kuma su ne “mashaya” na Joel waɗanda daga nan suka “farka,” sai dai kawai a “yanke sabon ruwan inabi” daga “bakinsu.”

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Kalmar Ibraniyanci da aka fassara da “tsauta” a aya ta ɗaya tana nufin “yin gardama da”. An wakilci gardamar da aka ba masu tsaro na Millerite a kan jadawalin majagaba na 1843 wanda aka shirya a watan Mayu na 1842 domin cikar waɗannan ayoyi. Wata ƙungiya da ta rayu ta wurin bangaskiyarsu tana cikin saɓani game da saƙon gaskiyar annabci na yanzu domin wannan zamani, da wata ƙungiya kuma wadda ta yi ƙetare ta wurin ruwan inabi. Waɗannan su ne mashayan Joel waɗanda suka farka suka tarar an yanke ruwan inabin—alamar koyarwa—daga bakunansu. Su ne mashayan Ishaya na Ifraimu waɗanda suke mulkin Urushalima kuma ba sa iya fahimtar littafin da aka hatimce.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Kaito ga rawanin girman kai, ga mashaya na Ifraimu, waɗanda kyawun ɗaukakarsu fure ne mai bushewa, waɗanda suke kan tuddan kwaruruka masu yalwa na waɗanda giya ta rinjaya! Ga shi, Ubangiji yana da wani mai ƙarfi da iko, wanda kamar guguwar ƙanƙara ce da hadari mai hallakarwa, kamar ambaliyar manyan ruwaye masu malalowa, zai fāɗar da su ƙasa da hannunsa. Rawanin girman kai, mashaya na Ifraimu, za a tattake su a ƙarƙashin ƙafafu.... Ku dakata, ku yi mamaki; ku yi ihu, ku yi kuka: sun bugu, amma ba da giya ba; suna tangal-tangal, amma ba da barasa ba.... Saboda haka ku ji maganar Ubangiji, ku mutane masu izgili, masu mulkin wannan jama’a da ke Urushalima. Gama Ubangiji ya zubo muku ruhun barci mai zurfi, ya kuma rufe idanunku: annabawa da shugabanninku, masu gani, ya lulluɓe su. Kuma wahayin kome ya zama a gare ku kamar maganar littafi mai hatimi, wanda mutane suke miƙawa ga mai ilimi, suna cewa, Ina roƙonka, karanta wannan: sai ya ce, Ba zan iya ba; gama an hatimce shi: Sa’an nan a miƙa littafin ga wanda ba shi da ilimi, a ce, Ina roƙonka, karanta wannan: sai ya ce, Ni ba mai ilimi ba ne. Ishaya 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Muhawarar da ke cikin Habakkuk tsakanin mashayan Efraim da waɗanda suke tafiya ta wurin bangaskiya cikin Maganar annabcin Allah an bayyana ta musamman a matsayin muhawara game da ingantacciyar hanya da marar ingantacciyar hanya a cikin shaidar Ishaya, domin Ishaya ya nuna cewa hanyar “layi bisa layi” ce take sa mashayan su yi tuntuɓe su kuma shiga cikin alkawarin mutuwa.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Amma su ma sun yi kuskure ta wurin giya, ta wurin abin sha mai ƙarfi kuma sun kauce daga hanya; firist da annabi sun yi kuskure ta wurin abin sha mai ƙarfi, giya ta cinye su, sun kauce daga hanya ta wurin abin sha mai ƙarfi; suna kuskure cikin wahayi, suna tuntuɓe cikin shari’a. Gama duk teburori sun cika da amai da ƙazanta, har babu wani wuri mai tsabta. Wa zai koya masa sani? Kuma wa zai sa ya fahimci koyarwa? Waɗanda aka yaye daga nono, waɗanda aka cire daga mama. Gama dole umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can: Gama da leɓuna masu tangal-tangal da wani harshe dabam zai yi magana da wannan jama’a. Ga waɗanda ya ce musu, Wannan shi ne hutun da za ku sa mai gajiya ya huta da shi; wannan kuma shi ne wartsakewa: duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta kasance a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuma cafke su. Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, masu mulkin wannan jama’ar da take cikin Urushalima. Domin kun ce, Mun ƙulla alkawari da mutuwa, tare da lahira kuma muna da yarjejeniya; sa’ad da bulalar ambaliya mai kwarara za ta ratsa, ba za ta zo mana ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara mun ɓoye kanmu. Ishaya 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Sa’an nan Ishaya ya bayyana abin da Allah ya sanya a cikin gardamar Habakkuk wanda zai jawo hukunci a kan mashaya, kuma shi ne dutsen tushe, “sau bakwai” na Littafin Firistoci sura ta ashirin da shida, wanda shi ne annabcin lokaci na farko da Jibra’ilu da mala’iku suka jagoranci William Miller ya fahimta.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Saboda haka Ubangiji Allah ya ce, Ga shi, na shimfiɗa a Sihiyona dutse domin tushe, gwadadden dutse, dutsen kusurwa mai daraja, tabbataccen tushe: mai ba da gaskiya ba zai yi gaggawa ba. Ni kuma zan sa shari’a ta zama ma’auni, adalci kuma ya zama ma’aunin tsaye: ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su cika mabuyar. Kuma alkawarinku da mutuwa za a warware shi, yarjejeniyarku da lahira kuwa ba za ta tsaya ba; sa’ad da bulalar ambaliya za ta ratsa, sa’an nan za ku zama abin tattakawa gare ta. Ishaya 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Ba da daɗewa ba bayan Ubangiji ya komo da mutanensa zuwa ga tsoffin hanyoyi, tun daga Satumba 11, 2001, sai wata ƙungiya daga cikin waɗanda suke shiga cikin wannan motsi ta ƙudura cewa kwari huɗu na Joel suna wakiltar Musulunci na Bala’i na uku. Sa’ad da aka buɗe wa mutanen Allah a wannan ƙarni na ƙarshe hanyar fahimta ta “layi bisa layi,” an gane wata muhimmiyar ƙa’ida ta annabci. Wannan ƙa’ida ita ce amfani sau uku na annabci, kuma ƙungiyar da ta ƙudura cewa tsararraki huɗu na Joel suna wakiltar Musulunci na Bala’i na uku, ta yi amfani da ƙa’idar amfani sau uku na annabci ba daidai ba domin ta kafa wannan aikace-aikacen da ba daidai ba.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Sa’an nan a cikin zamanin shekara ta 2014, an ba Shaiɗan damar shiga cikin wannan motsi tare da ajandar “woke” ta masu luwadi da madigo daga Biritaniya da Ostareliya, wadda ta gina harinta bisa fassarar ƙarya ta tarihin da aka wakilta a cikin Daniyel sura ta goma sha ɗaya ayoyi na ɗaya zuwa goma sha biyar. Shugabannin masu goyon bayan luwadi da madigo waɗanda suka kutsa kai suka kai wa wannan motsi hari, a ƙarshe sun yi iƙirarin cewa Adventism yana bukatar ya nemi afuwa ga fafaroma na Roma, domin wai ya yi zarge-zargen ƙarya a kan maƙiyin Almasihu, wato fafaroma na Roma. Manufar wannan hari ita ce a kashe wannan motsi, kuma musamman a haifar da ruɗani a kan ainihin wannan nassi (Daniyel 11:1–15) inda aka gano “ɓarayin mutanenka.”

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Duk waɗannan muhawarori yunƙuri ne na Shaiɗan domin ya rikitar da alamar Roma ta papacy. Babu wani sabon abu a ƙarƙashin rana, bisa ga mafi hikimar mutum da ya taɓa rayuwa. A yau, muhawarar ta sāke dogara ne a kan tantance ko wacece Roma, wadda aka wakilta da alamar “’yan fashin mutanenka”. Sabuwar fassara ta keɓaɓɓu kuma ta sirri tana da’awar cewa “’yan fashin mutanenka” ita ce Amurka, kuma da yin haka a fili suke nuna cewa ba su san cewa wannan ita ce daidai muhawarar farko-farko tsakanin Millerites da Furotestoci ba, da kuma tsohuwar maganar da ake dangantawa ga marubucin ƙarni na sha shida John Heywood wadda take cewa, “Babu waɗanda suka kai makafi kamar waɗanda ba sa son gani.” Wata siga ta daban ta maganarsa ita ce, “Babu waɗanda suka kai kurame kamar waɗanda ba sa son ji.” Mafi yawan mutane mai yiwuwa ba su san cewa ana danganta wannan magana ga Heywood ba, kuma ba su fahimci cewa maganar Heywood an samo ta ne daga nassosin Littafi Mai Tsarki kamar waɗanda ake samu a Irmiya, Ishaya, kuma Yesu ya faɗe su a Sabon Alkawari.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Ku ji wannan yanzu, ya ku mutane marasa hikima, marasa ganewa; masu idanu ne, amma ba sa gani; masu kunnuwa ne, amma ba sa ji. Irmiya 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

“Masu-mugunta” na Daniyel da “budurwai marasa-hankali” na Matiyu ne ba su fahimci “ƙaruwar sani” ba. Ƙaruwar sani a shekara ta 1989 da farko ita ce gane cewa ayoyi shida na ƙarshe na sura ta goma sha ɗaya ta littafin Daniyel suna bayyana tashi da faɗuwar ƙarshe ta ikon papanci, ko kuma kamar yadda na kira shi, Roma ta Zamani. Ayoyin suna nuna Amurka, amma dangantakar Amurka da ikon papanci kaɗai. An bambanta “masu-mugunta” da “marasa-hankali” da “masu-hikima”, kuma masu-hikimar kwanaki na ƙarshe suna da fahimtar ƙaruwar sani a shekara ta 1989. Marasa-hankalin su ne waɗanda suke da idanu, amma ba sa gani, kuma suna da kunnuwa amma ba sa ji.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Na kuma ji muryar Ubangiji tana cewa, Wa zan aika, kuma wa zai tafi dominmu? Sai na ce, Ga ni nan; aike ni. Sai ya ce, Ka tafi, ka faɗa wa wannan jama'a, Ku ji ƙwarai, amma kada ku gane; ku duba ƙwarai, amma kada ku fahimta. Ka sa zuciyar wannan jama'a ta yi kauri, ka sa kunnuwansu su yi nauyi, ka rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a warkar da su. Ishaya 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Mutanen da ake yi wa jawabi a cikin Ishaya sura ta shida su ne waɗanda ke ikirarin cewa suna cikin saƙon “gaskiyar yanzu” wanda ya iso a ranar 11 ga Satumba, 2001, gama Ishaya shida yana nuna cewa lamarin ya faru ne a lokacin da “ƙasa ta cika da ɗaukakar Ubangiji”. An haskaka duniya da ɗaukakar Allah sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, a lokacin da manyan gine-ginen Birnin New York suka rushe ta wurin taɓawar Allah.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> A shekarar da sarki Uziya ya mutu, sai na ga Ubangiji yana zaune a bisa kursiyi, mai tsawo kuma ɗaukaka; kuma mayafinsa ya cika haikalin. A samansa kuma serafimai suna tsaye: kowane ɗayansu yana da fikafikai shida; da biyu ya rufe fuskarsa, da biyu ya rufe ƙafafunsa, da biyu kuma yake tashi. Sai ɗaya ya yi kira ga wani, ya ce, Mai tsarki, mai tsarki, mai tsarki ne Ubangijin runduna: dukan duniya cike take da ɗaukakarsa. Sai ginshiƙan ƙofar suka girgiza saboda muryar wanda ya yi kiran, gidan kuma ya cika da hayaƙi. Ishaya 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

’Yar’uwa White ta danganta shelar mala’ikan da abin da ya faru wanda ke nuna lokacin da mala’ikan Wahayi sura ta goma sha takwas ya cika duniya da ɗaukakarsa.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Sa’ad da Allah yake shirin aiko Ishaya da saƙo zuwa ga mutanensa, da fari Ya ba annabin izini ya kalli, cikin wahayi, tsattsarkan tsarkaka da ke cikin Wuri Mai Tsarki. Ba zato ba tsammani ƙofar da labulen ciki na Haikalin suka zama kamar an ɗaga ko an ja gefe, aka kuwa ba shi izinin yin dubi a ciki, zuwa ga tsattsarkan tsarkaka, inda ko ƙafafun annabin ma ba za su iya shiga ba. Sai wahayi ya bayyana a gabansa na Jehobah zaune a kan kursiyi mai tsayi, ɗaukakke, alhalin rigar ɗaukakarsa ta cika Haikalin. A kewaye da kursiyin kuwa akwai serafim, kamar masu tsaro a kusa da babban Sarki, suna kuma nuna hasken ɗaukakar da ta kewaye su. Yayin da waƙoƙinsu na yabo suka amsa da sautuka masu zurfi na sujada, ginshiƙan ƙofar suka girgiza, kamar girgizar ƙasa ce ta jijjiga su. Da leɓuna marasa ƙazantar zunubi, waɗannan mala’iku suka zubo yabon Allah. ‘Mai tsarki, mai tsarki, mai tsarki, Ubangijin runduna ne,’ suka yi kira; ‘dukkan duniya cike take da ɗaukakarsa.’ [Dubi Ishaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Seraphim da suke kewaye da kursiyin suna cike da tsoron girmamawa ƙwarai yayin da suke duban ɗaukakar Allah, har ba su ko da na ɗan lokaci su dubi kansu da sha’awar yabo ba. Yabonsu ga Ubangijin runduna ne. Yayin da suke kallon gaba, zuwa lokacin da dukan duniya za ta cika da ɗaukakarsa, waƙar nasara tana amsawa daga ɗaya zuwa ga wani cikin rerawa mai daɗin sauti, ‘Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin runduna.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

An ba Ishaya saƙo ya kai wa wani mutane da suke da idanu, amma ba su zaɓi gani ba, kuma suke da kunnuwa, amma ba su zaɓi ji ba, shi yana wakiltar mutanen Allah a lokacin hatimcewa da ya fara a ranar 11 ga Satumba, 2001. Yesu, a matsayin Alfa da Omega, yana bayyana farkon da ƙarshen lokacin hatimcewar dubu ɗari da arba’in da huɗu tare. A ƙarshen kuma za a sake samun wani manzo da Ishaya yake wakilta, wanda zai kai saƙo ga mutanen da suka zaɓi kada su gani kuma kada su ji. Wannan saƙon zai haifar da tsarkakewa ta ƙarshe ta dubu ɗari da arba’in da huɗu. Saƙon kuwa shi ne kalmomin Gaskiya, waɗanda ake kawowa daga shaidar annabcin Allah. Wannan shaidar annabcin ita ce “wahayin” da aka kafa ta wurin ikon da aka alamta da “’yan fashin mutanenka”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

A talifi na gaba za mu ɗauki kowace daga cikin waɗannan muhawarori, mu shimfiɗa su a kan juna ta hanyar layi bisa layi. Layi na Millerite, layin Smith da White, layin “na yau da kullum”, layin “sarkin arewa” a 1989, layin kwarin Joel da muhawarar yanzu. Tsofaffin muhawarori shida, waɗanda idan aka dube su layi bisa layi, a sarari suna tabbatar da gaskiyar muhawara ta farko wadda aka wakilta a kan jadawalin majagaba na 1843. Wannan gaskiyar kuwa ita ce, Roma ita ce “’yan fashin mutanenka”, waɗanda suke ɗaukaka kansu, kuma suke fāɗuwa, kuma suke kafa wahayin.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Na ga cewa jadawalin 1843 an shirya shi ne ta wurin hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lambobin sun kasance yadda Shi yake so su kasance; cewa hannunsa yana a bisansu, kuma ya ɓoye kuskure a cikin waɗansu daga cikin lambobin, domin kada kowa ya gan shi, sai bayan an ɗauke hannunsa.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Ƙin gaskiyar da ke kan wancan taswira yana nufin, a lokaci guda, ƙin ikon Ruhun Annabci, kuma taswirar ta nuna cewa Roma ce, ba Amurka ba, take kafa “wahayin”, wato wahayin da Sulemanu yake umurtar mu cewa in babu wannan “wahayi”, mutanen Allah za su halaka.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shaiɗan yana... ta dagewa kullum wajen tursasa abin ƙarya ya shigo—domin ya kau da mutane daga gaskiya. Ruɗin Shaiɗan na ƙarshe-ƙarshe kuwa zai kasance ne wajen mai da shaidar Ruhun Allah ta zama marar amfani. ‘Inda babu wahayi, mutane sukan lalace’ (Karin Magana 29:18). Shaiɗan zai yi aiki da dabara ƙwarai, ta hanyoyi dabam-dabam kuma ta wurin wakilai mabambanta, domin ya girgiza amincewar ragowar mutanen Allah ga shaidar gaskiya.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Za a kunna wata ƙiyayya a kan Shaidun wadda ta shafi Shaiɗan ce. Ayyukan Shaiɗan za su kasance domin su girgiza bangaskiyar ikilisiyoyi game da su, saboda wannan dalili: Shaiɗan ba zai iya samun hanya a sarari haka ba don ya shigar da ruɗunsa, ya ɗaure rayuka a cikin yaudarorinsa, idan aka kula da gargaɗe-gargaɗe da tsawatarwa da shawarwarin Ruhun Allah.” Selected Messages, littafi na 1, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Shi wanda yake gani a ƙarƙashin abin da yake bayyana a fili, wanda yake karanta zukatan dukan mutane, ya faɗi game da waɗanda suka sami babban haske cewa: ‘Ba su shan baƙin ciki ko mamaki saboda halinsu na ɗabi’a da na ruhaniya.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan ƙyamarsu. Ni ma zan zaɓa musu ruɗunsu, in kuma kawo abin da suke tsoro a kansu; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su ji ba: amma sun aikata mugunta a gaban idanuna, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuma zai aiko musu da babban ruɗi, domin su gaskata ƙarya,’ domin ba su karɓi ƙaunar gaskiya ba, domin a cece su,’ ‘amma sun ji daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Malamin sama ya yi tambaya: ‘Wace ruɗani ce mafi ƙarfi da za ta iya yaudarar hankali fiye da riya cewa kana ginawa a kan sahihin harsashi kuma Allah yana karɓar ayyukanka, alhali kuwa a zahiri kana gudanar da abubuwa da yawa bisa ga manufar duniya kuma kana yin zunubi ga Jehovah? Kai, wannan babban yaudara ne, ruɗani mai ɗaukar hankali, wanda yake mamaye zukata sa’ad da mutane waɗanda a dā suka san gaskiya suka rikita siffar ibada da ruhinta da ikonta; sa’ad da suke zaton cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba sa bukatar kome, alhali kuwa a zahiri suna bukatar kowane abu.’” Testimonies, juzu’i na 8, 249, 250.

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