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# The Book of Daniel - Number Eighty

Littafin Daniyel — Lamba Tamanin

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Ƙarshen da Farkon Wahayi: Buɗaɗɗen Wahayi na Ƙarshe na Ellen White a 1884 da Muhimmancinsa

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Jeff Pippenger

Published

February 13, 2024

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In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.

A cikin shekara ta 1884, Ellen White ta sami wahayinta na ƙarshe a bayyane. An ba ta wannan a Portland, Oregon. Wahayinta na farko a bayyane an ba ta shi a 1844, a Portland, Maine. Yesu kullum yana kwatanta ƙarshen wani abu da farkon wannan abu.

> “It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.

> “Ba da daɗewa ba bayan cikar lokacin, a shekara ta 1844, aka ba ni wahayi na farko. Ina ziyartar Misis Haines a Portland, ’yar’uwa ƙaunatacciya cikin Almasihu, wadda zuciyarta ta haɗu da tawa; mu biyar ne, dukanmu mata, muna durƙushe cikin natsuwa a bagaden iyali. Yayin da muke addu’a, ikon Allah ya sauko a kaina kamar yadda ban taɓa jin sa a dā ba.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Na ji kamar haske ya kewaye ni, kuma ina ta hawa sama da sama daga duniya. Na juya domin in nemi mutanen zuwan Ubangiji a cikin duniya, amma ban same su ba, sai wata murya ta ce mini, ‘Ka sāke dubawa, ka kuma duba kaɗan sama.’ Da wannan, na ɗaga idanuna, sai na ga hanya madaidaiciya kuma matsattsiya, wadda aka ɗaga a can sama da duniya. A kan wannan hanya mutanen zuwan Ubangiji suna tafiya zuwa birnin da yake a can ƙarshen hanyar. Suna da haske mai haske da aka kafa a bayansu a farkon hanyar, wanda mala’ika ya gaya mini shi ne ‘kukan tsakar dare.’ [DUBA MATTA 25:6.] Wannan haske ya haskaka duk tsawon hanyar, ya kuma 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 sun ci gaba da mai da idanunsu ga Yesu, wanda yake gabansu kaɗan, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu 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 ihu, ‘Alleluia!’ Waɗansu kuma cikin ganganci suka musanta hasken da yake a bayansu, suka ce ba Allah ne ya jagorance su har wannan nisan ba. Hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin duhu cikakke, suka yi tuntuɓe, suka daina ganin alamar da kuma Yesu, suka fāɗi daga hanyar zuwa ƙasa cikin duhun muguwar duniya da ke ƙasa.” Christian Experience and Teachings of Ellen G. White, 57.

In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.

A cikin tarihin rayuwar Ellen White mai juzu’i shida, wanda jikanta Arthur L. White ya rubuta, ya rubuta wata magana da John Loughborough ya yi a Zaman Babban Taro na 1893.

> “Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.

> “Loughborough, yana ba da jawabi a zaman Babban Taro shekara tara bayan haka, ya bayyana cewa: “Na ga ’Yar’uwa White cikin wahayi kusan sau hamsin. Karo na farko ya kasance kimanin shekara arba’in da suka wuce.... Wahayinta na ƙarshe a bainar jama’a ya kasance a shekara ta 1884, a sansanin taro a Portland, Oregon.” Ellen White Biography, juzu’i na 3, 256.

She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.

Har yanzu za ta ci gaba da samun mafarkai da wahayi bayan shekarar 1884, amma wahayoyin da suka faru a bainar jama’a sun ƙare daidai bayan shekaru arba’in tun daga lokacin da suka fara, kuma duka farkon da ƙarshen wahayoyin a bayyane sun faru ne a biranen da ake kira Portland. Birni na farko yana gabashin gabar tekun Amurka, birni na ƙarshe kuma yana yammacin gabar tekun. Wasu na iya so su yi gardama cewa wannan hujja ba ta nufin kome ba face daidaituwar al’amura ta ɗan’adam, wasu kuma na iya yin gardama cewa manufar wahayoyin a bayyane ta riga ta cika, saboda haka Ubangiji ya kawo ƙarshensu bayan shekaru arba’in.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Ainihin dalilin kuwa shi ne, saboda ƙaruwa na rashin biyayya da tawaye ga baiwar annabci da aka ba wa motsin Millerite.

> “After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.

> “Bayan na zo Oakland, na yi nauyi ƙwarai da ji game da yanayin al’amura a Battle Creek, ni kuma marar ƙarfi ne, marar ikon taimaka muku. Na sani cewa yistin rashin bangaskiya yana aiki. Waɗanda suka yi watsi da bayyanannun umarnin Kalmar Allah suna kuma yin watsi da shaidun da suke roƙonsu su kula da waccan Kalma. Yayin da nake ziyara a Healdsburg a lokacin hunturun da ya gabata, na kasance sosai cikin addu’a, kuma nauyin damuwa da baƙin ciki ya dame ni. Amma Ubangiji ya kawar da duhun a wani lokaci sa’ad da nake cikin addu’a, sai babban haske ya cika ɗakin. Wani mala’ikan Allah yana gefena, kuma sai na ji kamar ina a Battle Creek. Ina cikin shawarwarinku; na ji kalmomi ana furtawa, na ga kuma na ji abubuwa waɗanda, in Allah ya so, ina fata da a iya shafe su har abada daga tunanina. Raina ta ji rauni sosai har ban san abin da zan yi ko abin da zan faɗa ba. Akwai waɗansu abubuwa da ba zan iya ambata ba. An umurce ni kada in sanar da kowa game da wannan, gama abubuwa da yawa suna nan da za a ƙara bayyana tukuna.

> “I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.

> “An gaya mini in tattara hasken da aka ba ni, in kuma bar haskensu su haskaka ga mutanen Allah. Ina yin wannan a cikin talifofi a jaridu. Na kan tashi da ƙarfe uku kusan kowace safiya har tsawon watanni, na kuma tattara abubuwa dabam-dabam da aka rubuta bayan an ba ni shaidun nan biyu na ƙarshe a Battle Creek. Na rubuta waɗannan al’amura, na kuma yi gaggawar aika su gare ku; amma na yi sakaci da kula da kaina yadda ya kamata, sakamakon haka kuwa na faɗi ƙarƙashin nauyin kaya; rubuce-rubucena ba duka aka gama su ba don su iso gare ku a Babban Taro na General Conference.”

> “Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.

> “Har yanzu kuma, ina cikin addu’a, Ubangiji ya bayyana kansa. Na sāke kasancewa a Battle Creek. Na shiga gidaje da yawa, kuma na ji maganganunku a kusa da teburanku. Cikakkun bayanan ba ni da ’yanci yanzu in ba da su. Ina fata ba zan taɓa kasancewa an kira ni in ambace su ba. Na kuma yi mafarkai da dama mafi ban mamaki.”

> “What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.

> “Wace murya za ku yarda da ita a matsayin muryar Allah? Wace iko Ubangiji ya tanada domin ya gyara kurakuran ku, ya kuma nuna muku hanyarku yadda take? Wace iko ce za ta yi aiki a cikin ikkilisiya? Idan kuka ƙi ba da gaskiya sai an kawar da kowane duhun rashin tabbaci da kowace yiwuwar shakka, ba za ku taɓa ba da gaskiya ba. Shakkar da take neman cikakkiyar sani ba za ta taɓa mika wuya ga bangaskiya ba. Bangaskiya tana dogara ne a kan shaida, ba a kan hujjar da ta kawar da kowace gardama ba. Ubangiji yana bukatar mu yi biyayya ga muryar aikin da ya rataya a wuyanmu, sa’ad da akwai wasu muryoyi a kewayenmu duka suna tursasa mana mu bi akasin hanya. Yana bukatar kulawa ta gaske daga gare mu domin mu bambanta muryar da take magana daga Allah. Dole ne mu ƙi kuma mu rinjayi karkatar zuciya, mu kuma yi biyayya ga muryar lamiri ba tare da muhawara ko sasantawa ba, domin kada zuga-zugansa su daina, nufi da motsin rai kuma su mallake mu. Maganar Ubangiji tana zuwa gare mu dukanmu da ba mu yi tsayayya da Ruhunsa ba ta wurin ƙudurin cewa ba za mu ji ba kuma ba za mu yi biyayya ba. Ana jin wannan murya cikin gargadi, cikin shawarwari, cikin tsawatarwa. Ita ce saƙon haske na Ubangiji ga mutanensa. Idan muka jira kira mafi ƙarfi ko dama mafi kyau, ana iya janye hasken, a bar mu cikin duhu.” Testimonies, juzu’i na 5, 68.

Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”

’Yar’uwa White ta bayyana cewa idan aka ci gaba da nuna tawaye ga hidimarta a matsayin annabiya, to “ana iya janye hasken, kuma” Adventism na Laodikiya zai kasance “an bar shi cikin duhu.” A shekara ta 1915, an janye hasken. Allah ya kasance kuma yana da cikakken iko ya tā da annabi ko annabiya duk lokacin da Ya ga dama ya yi haka. Ya tā da Elisha ya gaji Iliya, amma ba a tā da wani annabi mai rai ba bayan shekara ta 1915, domin Ubangiji ya “janye hasken.”

When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.

Game da mafarkai da wahayi na ’Yar’uwa White, akwai lokuta uku. Lokaci na farko na shekaru arba’in, inda wahayi kan auku a bainar jama’a, domin manufofi da suke da alaƙa da kafa baiwar a cikin zukatan waɗanda suke halarta a lokacin da wahayin ke aukuwa. Sa’an nan daga 1884 har zuwa rasuwarta a 1915, an ba da wahayi da mafarkai waɗanda har yanzu na gina mutanen Allah ne, amma an ba da su a ɓoye. Lokaci na uku ya fara a 1915, kuma ya ba da hujjar cewa Adventism na Laodicea yana cikin duhun ridda.

Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.

Isra’ila ta dā tana misalta Isra’ila ta zamani, kuma a lokacin cikakkiyar tawaye da Eli da ’ya’yansa biyu, Hophni da Phinehas, suka wakilta, babu “bayyananniyar wahayi.” Dalilin kuwa shi ne mummunar rashin biyayyarsu da tawayensu. Allah ba ya canzawa.

> “Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.

> “An ba da wani gargaɗi kuma ga gidan Eli. Allah ba zai iya sadarwa da babban firist da ’ya’yansa ba; zunubansu, kamar wani gajimare mai kauri, sun toshe kasancewar Ruhunsa Mai Tsarki. Amma a tsakiyar mugunta, yaron nan Samuwelu ya tsaya da aminci ga Sama, kuma saƙon hukunci ga gidan Eli shi ne aikin da aka ba Samuwelu a matsayin annabi na Maɗaukaki.”

> “‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.

> “‘Maganar Ubangiji tana da wuya a samu a waɗannan kwanaki; ba a samun wahayi a sarari. Sai ya faru a wannan lokaci, sa’ad da Eli yake kwance a wurinsa, idanunsa kuma suka fara dusashewa har ba ya iya gani; kuma kafin fitilar Allah ta mutu a cikin Haikalin Ubangiji, inda akwatin Allah yake, yayin da Sama’ila yake kwance domin barci; sai Ubangiji ya kira Sama’ila.’ Da yake zato muryar ta Eli ce, yaron ya hanzarta zuwa gefen gadon firist ɗin, yana cewa, ‘Ga ni; gama ka kira ni.’ Amsa ta zo, ‘Ban kira ka ba, ɗana; koma ka kwanta kuma.’ Sau uku aka kira Sama’ila, sau uku kuma ya amsa haka nan. Sa’an nan Eli ya tabbata cewa wannan kira mai ban al’ajabi muryar Allah ce. Ubangiji ya ratsa bawanSa zaɓaɓɓe, mutumin mai furfura, domin ya yi magana da yaro. Wannan shi kansa tsautsayi ne mai ɗaci amma da ya dace ga Eli da gidansa.” Patriarchs and Prophets, 581.

In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.

A cikin ridda ta gidan Eli ba a samun wahayi a sarari, gama Maganar Ubangiji ta kasance “mai daraja” a waɗannan kwanaki. Kalmar Ibrananci da aka fassara da “mai daraja” tana nufin “ba kasafai ake samunta ba”. Daga 1844 har zuwa 1884, an ba Adventism na Laodiceya “wahayi a sarari”. An fara kafa wannan a tarihin motsin Millerite na Filadelfiya, kuma a 1856 ya fara bayyana cewa motsin Filadelfiya ya riga ya sauya zuwa motsin Laodiceya, amma wahayi a sarari suka ci gaba, domin Allah mai jimirin ne, mai jinƙai kuma.

Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.

Sa’an nan a shekara ta 1863, tawaye ga ainihin gaskiyoyin tushe ya fara, amma “wahayi a fili” suka ci gaba har zuwa 1884. Daga nan sai wani canji ya faru. A cikin Ezekiyel sura ta takwas, an nuna abubuwa huɗu na ƙyama suna ƙaruwa a yanayinsu. 1884 tana wakiltar kusan ƙarshen ƙarni na farko da farkon ƙarni na biyu. Tarihin Advent ya rubuta cewa a 1881, sannan kuma a 1882, manyan ƙaruwa biyu masu muhimmanci a cikin tawaye suka faru.

In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.

A cikin shekara ta 1881, shugaban Babban Taro (George Butler), ya rubuta kuma ya wallafa jerin maƙaloli a cikin Review and Herald, inda ya yi gardama cewa wasu sassa na Littafi Mai Tsarki sun fi wasu sassa wahayi; kuma zuwa ƙarshen maƙalolinsa har ya kai ga bayyana wasu sassa na Littafi Mai Tsarki da cewa ba su da wahayi. Bayan haka kuma, a shekara ta 1882, Uriah Smith, wani jagora a aikin wallafe-wallafe, kuma a wancan lokaci shi ma jagora ne a aikin ilimi, ya fara koyar da cewa sa’ad da aka nuna wa Sister White annabce-annabcen abin da zai faru a nan gaba ko tarihin tsarki na dā, kalmominta wahayi ne; amma ya yi gardama cewa, sa’ad da ta bayyana gazawar ɗabi’a ta membobin ikilisiya ɗaya-ɗaya, to wannan kawai ra’ayinta ne na ɗan Adam.

In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.

A cikin shekara ta 1881, Shaiɗan ya ƙaddamar da wani fili kai hari a kan ikon Littafi Mai Tsarki na King James ta bakin shugaban cocin; sa’an nan kuma a shekara ta gaba, jagoran aikin ilimi da wallafe-wallafe ya kai irin wannan hari a kan ikon Ruhun Annabci. Daga 1884, shaidar ita ce, a waɗancan kwanaki babu wahayi a fili. Daga 1863 har zuwa 1881, tawayen ya ƙara tsananta har ya haɗa da Littafi Mai Tsarki da Ruhun Annabci, kuma bai ƙara kasancewa kawai wakilcin ƙin karɓar ginshiƙan tushe ba.

The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.

Abubuwan banƙyama huɗu da aka wakilta a cikin Ezekiyel sura ta takwas, dattawan zamanin dā ne suka aikata su, waɗanda suke wakiltar shugabancin Urushalima, wanda ya fara a matsayin halalacciyar ƙungiyar coci a matsayin Adventism na Laodikiya a shekara ta 1863. A wannan lokaci ne aka buga wani talifi a cikin Review and Herald, wanda wasu masana tarihi suke danganta marubucinsa ga James White, ko da yake takardun da suka shafi talifin a zahiri sun fi nuna cewa Uriah Smith ne ainihin marubucin. Ko ta yaya dai abin yake, la’anar da aka yi game da sake gina Yariko ta cika a sarari a cikin James White, kuma Uriah Smith shi ne mutumin da ya ƙirƙiri jadawalin jabu na 1863. Zuwa shekara ta 1881, shugaban Babban Taron ya kasance yana wallafa talifai a cikin Review and Herald, waɗanda suka yi gardama a kan cikakken ikon Littafi Mai Tsarki, sannan a shekara ta gaba Uriah Smith ya fara kai hari ga ikon Ruhun Annabci.

The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.

Tsofaffin mutanen da ake tsammanin za su zama masu gadi ne suke jagorantar farmaki a fili, farmakin da ya fara da kai hari ga muhimman gaskiyoyi na tushe da aka wakilta a mafarkin Miller kuma aka kwatanta a kan alluna biyu na Habakkuk. Daga nan suka fara kai hari ga shaidu biyu na Littafi Mai Tsarki da Ruhun Annabci. A cikin wannan lokaci guda (farkon shekarun 1880), shugaban aikin kiwon lafiya, John H. Kellogg, ya fara gabatar da ruhianci na pantheism ga shugabancin ikkilisiya. A shekara ta 1881, aka kwantar da James White zuwa hutu na ƙarshe, kuma ‘Yar’uwa White tana a tsakiyar wata tawaye mai ƙara ƙamari daga shugabancin tsarin ilimi, kiwon lafiya, da siyasa na ikkilisiya.

The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:

Saƙon da ya zo a shekara ta 1856, wanda shi ne ƙarin haske na “sau bakwai,” kuma haka kuma saƙon zuwa Laodicea, an ƙi shi, kuma Ubangiji ya yi nufin ya maimaita ainihin wannan saƙo a Babban Taro na Minneapolis a shekara ta 1888, ta wurin saƙon da Dattawa Jones da Waggoner suka gabatar. Saƙonsu ba sabon saƙo ba ne, kuma sa’ad da ’Yar’uwa White ta yi magana da waɗanda suka yi tsayayya da saƙonsu, ta bayyana cewa ’yan tawaye sun gaskata cewa tsayayyarsu ga saƙon Jones da Waggoner tana wakiltar nauyin da ke kansu na kāre tsoffin alamomin iyaka, waɗanda su ma su ne tsoffin harsashai. Tawayensu ya bayyana cewa zuwa shekara ta 1888, ba su ƙara fahimtar abin da harsashan suke ba, wato cewa gaskiyoyin harsashi suna wakiltar adalcin Almasihu. A cikin mahallin alamomin iyaka da ƙa’idojin William Miller ta bayyana cewa:

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

> “Ya kamata mu san da kanmu abin da ya ƙunshi Kiristanci, abin da yake gaskiya, abin da bangaskiyar da muka karɓa take, menene ƙa’idodin Littafi Mai Tsarki—ƙa’idodin da aka ba mu daga iko mafi girma. Akwai masu yawa da suke ba da gaskiya ba tare da dalilin da za su gina bangaskiyarsu a kai ba, ba tare da isasshiyar hujja game da gaskiyar abin ba. Idan aka gabatar da wani ra’ayi da ya yi daidai da irin ra’ayoyin da suka riga suka ƙulla a zuciyarsu, a shirye suke sarai su karɓe shi. Ba sa yin tunani daga sanadi zuwa sakamako; bangaskiyarsu ba ta da tushe na hakika, kuma a lokacin gwaji za su gane cewa sun gina a kan yashi.

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

> “Duk wanda ya huta cikin gamsuwa da irin iliminsa na yanzu mai aibu game da Nassosi, yana zaton wannan ya isa domin cetonsa, yana hutawa ne cikin ruɗu mai hallakarwa. Akwai mutane da yawa waɗanda ba a tanade su ƙwarai da hujjojin Littafi Mai Tsarki ba, domin su iya gane kuskure, su kuma hukunta dukan al’ada da camfi da aka gabatar a matsayin gaskiya. Shaiɗan ya shigar da nasa ra’ayoyi cikin bautar Allah, domin ya lalatar da sauƙin bisharar Almasihu. Mutane da yawa waɗanda suke ikirarin sun gaskata gaskiyar wannan zamani, ba su san abin da yake ƙunshe da bangaskiyar nan da aka ba tsarkaka sau ɗaya tak ba—Almasihu a cikinku, bege na ɗaukaka. Suna zaton suna kāre tsoffin alamomin iyaka, amma suna da ɗumamar sanyi kuma ba ruwansu. Ba su san ma’anar saka a cikin gogewarsu da mallakar ainihin nagartar ƙauna da bangaskiya ba. Ba ɗaliban Littafi Mai Tsarki ne na kusa-kusa ba, sai dai kasalai ne marasa kula. Sa’ad da sabanin ra’ayi ya taso a kan ayoyin Littafi Mai Tsarki, waɗannan da ba su yi nazari da manufa ba kuma ba su tsayu a kan abin da suke gaskatawa ba, sukan kauce daga gaskiya. Ya kamata mu gamsar da kowa game da wajabcin yin bincike da ƙwazo cikin gaskiyar Allahntaka, domin su sani cewa lalle sun san abin da yake gaskiya. Wasu suna da’awar ilimi mai yawa, suna kuma jin sun gamsu da halinsu, alhali kuwa ba su da ƙarin himma ga aikin, ba su da ƙarin ƙauna mai zafi ga Allah, da kuma ga rayukan waɗanda Almasihu ya mutu dominsu, fiye da kamar ba su taɓa sanin Allah ba. Ba sa karanta Littafi Mai Tsarki [domin] su mallaki ƙasusuwa da kitse domin rayukansu. Ba sa jin cewa muryar Allah ce tana musu magana. Amma, idan muna son mu fahimci hanyar ceto, idan muna son mu ga haskokin Rana ta adalci, dole ne mu yi nazarin Nassosi da manufa, gama alkawura da annabce-annabcen Littafi Mai Tsarki suna zubar da haskoki bayyanannu na ɗaukaka a kan shirin fansa na Allah, waɗanda manyan gaskiyoyi ba a fahimce su a sarari ba.” The 1888 Materials, 403.

This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.

An ɗauko wannan magana daga shaidarta a lokacin 1888, kuma ta nuna cewa ’yan tawaye suna gina tushe a kan yashi, ko da yake ba su san haka ba. Ta ce, “Masu yawa da suke da’awar sun gaskata gaskiyar wannan zamani, ba su san abin da yake ƙunshe da bangaskiyar da aka taɓa miƙa wa tsarkaka ba—Almasihu a cikinku, bege na ɗaukaka. Suna tsammani suna kare tsofaffin alamomin iyaka, amma su masu ɗumi ne, marasa zafi marasa sanyi kuma marasa kulawa.” Ta bayyana su a matsayin har yanzu suna cikin yanayin Laodiceya, domin su “masu ɗumi” ne. Kuma ta bayyana “bangaskiyar da aka taɓa miƙa wa tsarkaka—Almasihu a cikinku, bege na ɗaukaka.” Almasihu shi ne Dutsen Zamani, kuma a matsayin Dutsen Zamani, Yana wakiltar duwatsu masu daraja na mafarkin Miller.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Gargaɗin ya zo: Kada a bari wani abu ya shigo da zai tayar da hankali ga harsashin bangaskiyar da muka kasance muna gini a kansa tun lokacin da saƙon ya zo a 1842, 1843, da 1844. Ni na kasance cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, ina aminci ga hasken da Allah ya ba mu. Ba mu da niyyar cire ƙafafunmu daga kan dandamalin da aka sa su, yayinda kowace rana muke neman Ubangiji da addu’a mai ƙwazo, muna neman haske. Kuna tsammani zan iya yin watsi da hasken da Allah ya ba ni? Zai kasance kamar Dutsen Zamani ne. Ya kasance yana yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.

Ta bayyana wata muhimmiyar gaskiya game da ’yan tawaye, waɗanda su ne tsoffin mutanen Ezekiyel, sa’ad da ta ce, “Ba sa yin tunani daga sababi zuwa sakamako.” Miyagu ba sa iya ko kuma ba sa son yin tunani daga sababi zuwa sakamako. Sakamakon zaman Babban Taro na shekara ta 1888 ya kasance mai cike da tawaye ƙwarai, har Sister White ta kuduri niyyar tafiya, amma jagoranta na mala’ika ya umurce ta cewa dole ne ta zauna ta rubuta tarihin da yake daidai da tawayen Korah, Dathan da Abiram. Tawayen tsoffin mutanen shi ne sakamakon, kuma sababin kuwa shi ne ƙin karɓar saƙon Laodicea wanda ya zo tare da ƙarin hasken “sau bakwai” a shekara ta 1856, sannan ya ƙara tsananta zuwa tawaye a kan harsashai a shekara ta 1863, wanda daga nan ya kai ga hari, da farko a kan Littafi Mai Tsarki sannan kuma a kan Ruhun Annabci, tare da gabatar da ruhaniyancin Kellogg.

Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.

Ba shakka masana tarihi na maza na dā, a cikin tafiyar tarihi, sun rufe gaskiyar da ke da alaƙa da tawayen da tarkace, al’adu, dabi’u da tatsuniyoyi iri-iri; domin waɗanda suke shiga irin wannan tawaye kullum sukan yi ƙoƙarin ɓoye hujjoji.

> Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.

> Kaiton waɗanda suke neman su ɓoye shawararsu ƙwarai daga Ubangiji, kuma ayyukansu suna cikin duhu, suna cewa, Wa yake ganinmu? kuma wa yake saninmu? Ishaya 25:19.

The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).

Mutanen da Ishaya yake magana da su a cikin ayar su ne waɗanda ya bayyana a matsayin “masu ba’a waɗanda suke mulkin wannan jama’a a Urushalima,” kuma su ne waɗannan tsoffin mutanen nan ɗaya da aka nufa su zama masu tsaron jama’a a sura ta takwas ta Ezekiyel. A cikin shaidar Ezekiyel, a wurin ƙazantar nan ta biyu, wadda take nuna ƙarni na biyu na Adventism, su ne suke ba da amsar tambayoyin da masu ba’an Ishaya suke yi, “gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya yashe duniya” (Ezekiyel 8:12).

There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.

Akwai “Kaito” da aka furta a kan waɗancan masu sauya tarihin da suke ƙoƙarin rufe gaskiyar tawayen da ya kai ga abin da ya faru a 1888 kuma ya auku a cikinsa.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a makala ta gaba.

> “I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.

> “Dole ne in yi muku magana dangane da tarurrukan da aka yi a Minneapolis. A wani lokaci na yanke shawarar barin taron domin na gani kuma na ji ƙarfin ruhun adawa da ya mamaye wurin. Ba zan iya ko da na ɗan lokaci guda amincewa da ruhun da ya yi aiki da ikon sarrafawa a kan Ɗan’uwa Morrison da Ɗan’uwa Nicola ba. Ba zan iya ko da na ɗan lokaci guda yin shakka game da irin ruhun da kuke ciki ba. Tabbatacce ba Ruhun Allah ba ne, kuma domin kada ku ci gaba cikin wannan ruɗi ne nake rubuta muku yanzu.”

> “The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’

> “A daren bayan na yanke shawarar kada in ƙara zama a Minneapolis, a cikin mafarki ko kuma wahayin dare—ba zan iya faɗa da tabbaci wanne ne ba—wani mutum mai tsayi, mai cike da iko da ɗaukaka, ya kawo mini saƙo, ya kuma bayyana mini cewa nufin Allah ne in tsaya a bakin aikina, kuma Allah da kansa zai zama mai taimakona, ya kuma ƙarfafa ni in faɗi kalmomin da zai ba ni. Ya ce, ‘Domin wannan aiki ne Ubangiji ya tashe ka. Madawwaman hannayensa suna ƙarƙashinka. Daga wannan taro za a yanke shawarwari na rai ko na mutuwa; ba wai dole wani ya hallaka ba, amma girman kai na ruhaniya da dogaro da kai za su rufe ƙofa har Yesu da ikon Ruhunsa Mai Tsarki ba za a karɓe su ba. Za a ba su wata dama kuma domin a fidda su daga ruɗu, su tuba, su furta zunubansu, su zo wurin Kristi, su kuma tuba domin ya warkar da su.’”

> “He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’

> “Ya ce, ‘Bi ni.’ Na bi jagorana, sai ya kai ni gidaje dabam-dabam inda ’yan’uwa suke zaune, kuma ya ce, ‘Ka ji kalmomin da ake furtawa a nan, gama a rubuce suke cikin littafin tarihin ayyuka, kuma waɗannan kalmomi za su kasance da ikon hukunci a kan dukan waɗanda suka shiga cikin wannan aiki da ba ya bisa ga ruhun hikimar da ta fito daga sama ba, sai dai bisa ga ruhun da ba ya saukowa daga sama, amma daga ƙasa yake.’”

> “I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.

> “Na saurari kalaman da aka furtar, kalaman da ya kamata su sa kowane ɗaya daga cikin waɗanda suka furta su jin kunya. An yi ta jefa maganganun habaici daga wannan zuwa wancan, ana yi wa ’yan’uwansu A. T. Jones, E. J. Waggoner, da Willie C. White, da ni kaina, ba’a. An yi ta yin tsokaci cikin ’yanci a kan matsayina da aikina ta bakin waɗanda ya kamata su kasance suna aikin ƙasƙantar da rayukansu a gaban Allah da kuma daidaita zukatansu da kansu. Da alama akwai wani irin ruɗani mai jan hankali cikin zurfafa tunani a kan zarge-zargen da aka ƙirƙira na laifuffuka da maganganun zato game da ’yan’uwansu da aikinsu, waɗanda ba su da wani tushe cikin gaskiya, da kuma cikin yin shakka da magana da rubuta abubuwa masu ɗaci a matsayin sakamakon tantama da tambaya da rashin bangaskiya.”

> “Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.

> Jagorana ya ce, “An rubuta wannan a cikin littattafai a kan Yesu Almasihu. Wannan ruhu ba zai iya jituwa da Ruhun Almasihu ba, na gaskiya. Sun bugu da ruhun adawa, kuma ba su ƙara sani ba fiye da mashayi game da irin ruhun da yake mulkin kalmominsu ko ayyukansu. Wannan zunubi ta wata hanya ta musamman laifi ne ga Allah. Wannan ruhu bai fi kama da Ruhun gaskiya da adalci ba fiye da ruhun da ya motsa Yahudawa su ƙulla ƙawance domin su yi shakka, su soki, kuma su zama ’yan leƙen asiri a kan Almasihu, Mai Ceton duniya.

> “I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.

> “Jagorana ya gaya mini cewa an sami wani mai shaida ga maganar da ba ta da Almasihu, maganar gungun jama’a, wadda ta bayyana ruhun da ya zuga waɗannan kalmomi. Sa’ad da suka shiga ɗakunansu, mugayen mala’iku suka shiga tare da su, domin sun rufe ƙofa ga Ruhun Almasihu, kuma ba su yarda su saurari muryarsa ba. Ba a sami ƙasƙantar da rai a gaban Allah ba. Muryar addu’a ba kasafai ake ji ba, amma suka mai da suka da furuci masu ƙari fiye da gaskiya da zato da hasashe da kishi da hassada da mugun zato da zargin ƙarya abin yau da kullum. Da a ce an buɗe idanunsu, da sun ga abin da zai firgita su, wato farin cikin da mugayen mala’iku suke yi. Kuma da sun ga kuma wani Mai Tsaro wanda ya ji kowace magana, ya kuma rubuta waɗannan kalmomi a cikin littattafan sama.”

> “I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.

> “Sannan aka sanar da ni cewa a wannan lokaci ba zai yi wani amfani ba a yanke kowace shawara game da matsayi a kan batutuwan koyarwa, game da abin da yake gaskiya, ko kuma a sa ran wata ruhin bincike na gaskiya da adalci, domin an kafa wata ƙungiyar haɗin kai da za ta ƙi yarda da kowane sauyin ra’ayi a kan kowane batu ko matsayi da suka riga suka karɓa, kamar yadda Yahudawa ma suka yi. Jagorana ya faɗa mini abubuwa masu yawa da ba ni da ‘yancin rubutawa. Na tsinci kaina ina zaune a kan gado cikin ruhin baƙin ciki da damuwa, tare kuma da ruhin tsayayyen ƙuduri na tsayawa a matsayina na aikin wajibi har zuwa ƙarshen taron, sa’an nan in jira umarnin Ruhun Allah yana faɗa mini yadda zan motsa da kuma irin tafarkin da zan bi.” The 1888 Materials, 277, 278.

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