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# The Book of Daniel - Number Thirty-Seven

Littafin Daniyel — Lamba Talatin da Bakwai

Restoring the Original Truths: Unveiling William Miller’s Dream and the Prophetic Resurgence in the Last Days

Mayar da Gaskiyar Asali: Bayyana Mafarkin William Miller da Sake Tashin Annabci a Kwanaki na Ƙarshe

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Jeff Pippenger

Published

January 1, 2024

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William Miller’s dream was placed within the book Early Writings, and therefore subject to the same prophetic analysis and application that is required to be accomplished by a student who seeks to rightly divide the Word of truth. The dream has been presented many times through the years by Future for America, but here we are putting it into the study of the “increase of knowledge,” that was opened up at “the time of the end” in 1798. The dream addresses the history of the message that represented the knowledge that was increased. It illustrates a link between the movements of the first and third angel’s messages.

An sanya mafarkin William Miller a cikin littafin Early Writings, sabili da haka yana ƙarƙashin irin wannan nazarin annabci da kuma aikace-aikacen da ake bukata ɗalibin da yake neman ya rarrabe Maganar gaskiya yadda ya kamata ya cika. An gabatar da mafarkin sau da yawa a tsawon shekaru ta hannun Future for America, amma a nan muna sanya shi cikin nazarin “ƙaruwar sani,” wadda aka buɗe a “lokacin ƙarshe” a shekara ta 1798. Mafarkin yana magana ne game da tarihin saƙon da ya wakilci sanin da aka ƙara. Yana nuna alaƙa tsakanin motsin saƙonnin mala’ika na fari da na uku.

William Miller’s dream identifies his work, and his work was typified by the work of Moses at the beginning of ancient Israel. The fulfillment of Miller’s dream in the last days, was typified by the work of Christ, in the last days of ancient Israel. The work that Christ accomplished at the end of ancient Israel, represented the work Christ accomplishes in the last days of spiritual Israel. In Miller’s dream the work accomplished in the last days is represented as being performed by the “Dirt Brush Man”. It is essential to recognize Miller’s dream as a prediction of the fulfillment of the Midnight Cry in the last days. It is also essential to recognize that the work of Christ for ancient Israel in their last days typified the work of the “Dirt Brush Man” in Miller’s dream.

Mafarkin William Miller ya bayyana aikinsa, kuma an misalta aikinsa ta wurin aikin Musa a farkon Isra’ila ta dā. Cikar mafarkin Miller a kwanaki na ƙarshe, an misalta ta wurin aikin Almasihu a kwanaki na ƙarshe na Isra’ila ta dā. Aikin da Almasihu ya cika a ƙarshen Isra’ila ta dā, ya wakilta aikin da Almasihu yake cikawa a kwanaki na ƙarshe na Isra’ila ta ruhaniya. A cikin mafarkin Miller, aikin da aka cika a kwanaki na ƙarshe an nuna shi a matsayin abin da “Mutumin Burushin Ƙura” yake yi. Yana da matuƙar muhimmanci a gane mafarkin Miller a matsayin annabcin cikar Kiran Tsakiyar Dare a kwanaki na ƙarshe. Haka kuma yana da matuƙar muhimmanci a gane cewa aikin Almasihu domin Isra’ila ta dā a kwanakin ƙarshe nasu ya kasance misali na aikin “Mutumin Burushin Ƙura” a cikin mafarkin Miller.

One element of the work of Christ that is important to note is that He not only unsealed the buried truths from the time of Moses, but Christ simultaneously magnified those original truths. In doing so, He set an example that when God’s people fulfill Miller’s dream in the last days, the truths established through the work of Miller, will be expanded beyond their original understanding.

Wani ɓangare na aikin Almasihu da yake da muhimmanci a lura da shi shi ne, ba kawai ya warware gaskiyoyin da aka binne tun zamanin Musa ba, amma a lokaci guda Almasihu ya ɗaukaka waɗannan gaskiyoyi na asali. Ta yin haka, ya kafa misali cewa sa’ad da mutanen Allah suka cika mafarkin Miller a kwanaki na ƙarshe, gaskiyoyin da aka kafa ta wurin aikin Miller za a faɗaɗa su fiye da fahimtarsu ta asali.

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “A zamanin Mai Ceto, Yahudawa sun rufe jauhari masu daraja na gaskiya da sharar al’ada da tatsuniya har ya zama ba zai yiwu a bambanta na gaskiya da na ƙarya ba. Mai Ceto ya zo ne domin ya kawar da sharar camfi da kurakurai da aka daɗe ana riƙo da su, kuma ya sa jauharan maganar Allah a cikin tsarin gaskiya. Me Mai Ceto zai yi in ya zo wurinmu yanzu kamar yadda ya zo wurin Yahudawa? Dole ne ya yi irin wannan aiki na kawar da sharar al’ada da bukukuwa na ibada. Yahudawa sun ƙwarai damu sa’ad da ya yi wannan aiki. Sun rasa ganin asalin gaskiyar Allah, amma Almasihu ya sake fito da ita fili. Aikinmu ne mu ’yantar da gaskiyoyi masu daraja na Allah daga camfi da kuskure. Kai, irin aikin da aka damƙa mana cikin bishara!” Review and Herald, June 4, 1889.

Today the dirt brush man (Christ) is accomplishing “a similar work in clearing away the rubbish of tradition and ceremony” as did the Lion of the tribe of Judah (Christ) accomplish in the time of the Jews. In Miller’s dream, the precious jewels of truth that were perfectly arranged in the casket of God’s word, became covered with rubbish and counterfeit jewels. Those jewels were to be brought out from the rubbish and placed back into the larger casket of God’s Word during the period of the Midnight Cry of the last days, for it was when Miller looked upon the restored jewels in the larger casket that he “shouted with very joy, and that shout awoke” him. Miller’s dream occurred in 1847, three years after the Midnight Cry of the first angel, so his awakening in the dream is the Midnight Cry of the last days. That Midnight Cry is proclaimed by the two witnesses who had been slain by the beast that ascended out of the bottomless pit, and were dead in the street for three and a half days, until they were formed together and then brought to life in the valley of dead dry bones and then lifted up as an ensign. Miller’s dream is fulfilled on that street, and in the same valley that he identifies as “his room”.

A yau mutumin goga ƙura (Almasihu) yana cika “irin wannan aiki na kawar da tarkacen al’ada da bukukuwa” kamar yadda Zakin kabilar Yahuza (Almasihu) ya yi a zamanin Yahudawa. A cikin mafarkin Miller, duwatsu masu daraja na gaskiya waɗanda aka shirya daidai a cikin akwatin Kalmar Allah, sun rufe da tarkace da duwatsu na bogi. Waɗannan duwatsun za a fito da su daga cikin tarkacen, a mayar da su cikin babban akwatin Kalmar Allah a lokacin Kukan Tsakar Dare na kwanaki na ƙarshe, domin a lokacin da Miller ya dubi duwatsun da aka maido a cikin babban akwatin ne ya “yi ihu da murna ƙwarai, kuma wannan ihun ya tashe” shi. Mafarkin Miller ya faru ne a 1847, shekaru uku bayan Kukan Tsakar Dare na mala’ika na fari, saboda haka farkawarsa a cikin mafarkin ita ce Kukan Tsakar Dare na kwanaki na ƙarshe. Wannan Kukan Tsakar Dare shaidu biyu ne suke shelanta shi, waɗanda dabbar da ta fito daga ramin marar iyaka ta kashe, kuma suka kasance matattu a kan titi na kwana uku da rabi, har sai da aka haɗa su wuri guda, sa’an nan aka raya su a cikin kwarin ƙasusuwan busassu matattu, sannan aka ɗaga su a matsayin tuta. Mafarkin Miller yana cika a kan wannan titi, kuma a cikin wannan kwari guda da ya bayyana a matsayin “ɗakinsa”.

In the history of the Millerites, Miller was used by the Lord to establish the original truths of Adventism, but his dream identified that over time those truths would be buried. This phenomenon of clearing away the rubbish of tradition and custom is what Christ accomplished at the end of ancient Israel, and in so doing he typified the final fulfillment of William Miller’s dream.

A cikin tarihin Millerites, Ubangiji ya yi amfani da Miller don kafa ainihin gaskiyoyin Adventism, amma mafarkinsa ya nuna cewa da shigowar lokaci waɗannan gaskiyoyi za a binne su. Wannan al’amari na kawar da tarkacen al’ada da ɗabi’a shi ne abin da Kristi ya aikata a ƙarshen Isra’ila ta dā, kuma ta wajen yin haka ya zama alamar cika ta ƙarshe ta mafarkin William Miller.

The Jews had lost sight of “the original truth of God, but Christ brought it again to view,” and identified His work as “our work.” Our work is “to free the precious truths of God from superstition and error.” William Miller’s dream identifies the discovery, presentation and rejection, and restoration of the original truths. In order to accomplish the work of restoration, Christ placed the truth into “the framework of truth.” The “framework of truth” for William Miller was his understanding of the two desolating powers of paganism and papalism. In the last days the “framework of truth” is the three desolating powers of the dragon, the beast, and the false prophet.

Yahudawa sun rasa ganin “asalin gaskiyar Allah, amma Kristi ya sake kawo ta a fili,” kuma ya bayyana aikinsa a matsayin “aikinmu.” Aikinmu shi ne “’yantar da darajantattun gaskiyoyin Allah daga camfi da kuskure.” Mafarkin William Miller ya bayyana gano waɗannan asalin gaskiyoyi, gabatar da su da kuma ƙin karɓarsu, sannan kuma maido da su. Domin a cika aikin maidowa, Kristi ya sanya gaskiya cikin “tsarin gaskiya.” “Tsarin gaskiya” ga William Miller shi ne fahimtarsa game da ikon hallakarwa guda biyu na arna da na papanci. A kwanaki na ƙarshe “tsarin gaskiya” shi ne ikon hallakarwa guda uku na maciji, da dabba, da annabin ƙarya.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Sa’ad da Almasihu ya zo cikin duniya domin ya misalta addini na gaskiya, kuma ya ɗaukaka ƙa’idodin da ya kamata su mallaki zukata da ayyukan mutane, ƙarya ta riga ta yi zurfin kamu ga waɗanda suka taɓa samun babban haske har suka daina fahimtar hasken, kuma ba su da niyyar barin al’ada domin gaskiya. Sun ƙi Malamin sama, suka gicciye Ubangijin ɗaukaka, domin su riƙe nasu al’adu da ƙirƙirarrun abubuwa. Haka wannan ruhin nan ɗaya ake nunawa a cikin duniya a yau. Mutane ba sa son binciken gaskiya, domin kada al’adunsu su rikice, kuma a kawo sabon tsarin abubuwa. A cikin ɗan Adam akwai kullum yiwuwar kuskure, kuma a bisa dabi’a mutane suna karkata ga ɗaukaka tunanin ɗan adam da ilimi ƙwarai, alhali kuwa abin allahntaka da madawwami ba a gane shi, ba kuma a daraja shi.” Counsels on Sabbath School Work, 47.

If Christ came into the world today He would find “the very same spirit” of exaltation of human ideas and knowledge, that placed tradition in place of truth. In Miller’s dream, in the last days, Christ comes as the dirt brush man to accomplish that identical work. When His work as the dirt brush man is accomplished, the original jewels will shine ten times brighter than the sun, as the two witnesses, represented by Miller, awake at the shout of the loud cry.

Da Kiristi zai zo cikin duniya a yau, da zai tarar da “ruhun nan guda ɗaya” na ɗaukaka ra’ayoyin ɗan’adam da ilimi, wanda ya maye gurbin gaskiya da al’ada. A mafarkin Miller, a cikin kwanaki na ƙarshe, Kiristi ya zo a matsayin mutumin goga na ƙura domin ya cika wannan aiki ɗaya tamkar haka. Sa’ad da aikinsa a matsayin mutumin goga na ƙura ya cika, duwatsu masu daraja na asali za su haskaka sau goma fiye da rana, kamar shaidu biyu, waɗanda Miller yake wakilta, suka farka da ƙaran kira mai ƙarfi.

The framework of truth given to Miller was the prophetic structure of two desolating powers, and the framework of truth given to Future for America is the prophetic structure of three desolating powers. The “key” that was attached to the casket was the particular methodology that was unsealed and given to Miller, and thereafter to Future for America.

Tsarin gaskiya da aka ba Miller shi ne tsarin annabci na iko biyu masu hallakarwa, kuma tsarin gaskiya da aka ba Future for America shi ne tsarin annabci na iko uku masu hallakarwa. “Makullin” da aka ɗaura wa akwatin shi ne takamaiman hanyar bincike da aka buɗe hatiminta aka ba Miller, daga baya kuma aka ba Future for America.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “A zamanin Almasihu an ƙwace mabuɗin sani daga hannun waɗanda ya kamata su riƙe shi domin su buɗe taskar hikima da ke cikin Nassosin Tsohon Alkawari. Malaman Attaura da masu koyarwa sun kusan rufe mulkin sama ga matalauta da masu shan wahala, suka bar su su hallaka. A cikin jawabansa Almasihu bai gabatar musu da abubuwa da yawa gaba ɗaya lokaci ɗaya ba, domin kada ya rikitar da tunaninsu. Ya bayyana kowane batu a sarari kuma a rarrabe. Bai rena maimaita tsofaffin gaskiya da aka saba da su a cikin annabce-annabce ba, idan za su yi amfani wajen cusa tunani.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Almasihu ne ya fara kawo dukan tsofaffin duwatsu masu daraja na gaskiya. Ta wurin aikin maƙiyi an kau da waɗannan gaskiyoyi daga matsayinsu. An raba su da ainihin matsayinsu, aka kuma sa su cikin tsarin kuskure. Aikin Almasihu kuwa shi ne ya gyara su ya kuma kafa waɗannan duwatsu masu daraja a cikin tsarin gaskiya. Ka’idodin gaskiyar da Shi da kansa ya bayar domin su albarkaci duniya sun kasance, ta wurin aikin Shaidan, an binne su, kuma a zahiri sun zama kamar sun shuɗe. Almasihu ya ceto su daga tarkacen kuskure, ya ba su sabon ƙarfi mai rai, ya kuma umarce su su haskaka kamar jauhari masu daraja, su tsaya daram har abada.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Almasihu da kansa zai iya yin amfani da kowace daga cikin waɗannan tsofaffin gaskiyoyi ba tare da aro ko da ƙaramar ƙwaya ba, domin Shi ne ya fara samar da su duka. Shi ne ya jefa su cikin zukata da tunanin kowace tsara, kuma sa’ad da Ya zo duniyarmu sai Ya sake tsara gaskiyoyin da suka mutu, Ya kuma raya su, yana mai sa su su zama masu ƙarfi fiye da dā domin amfanin tsararraki masu zuwa. Yesu Almasihu ne yake da ikon ceto gaskiyoyin daga tarkace, ya kuma sāke ba duniya su da sabon yanayi da ƙarfi fiye da yadda suke da shi tun farko.” Manuscript Releases, juzu’i na 13, 240, 241.

It is interesting to note in the last passage that the key that Christ employed at the end of ancient Israel was to open the Old Testament. The key of Miller’s methodology opened the casket of the Old and New Testaments, but in the last days, at the conclusion of his dream, the casket is larger. The key of methodology in the last days opens not only the Old and New Testaments, but also the Spirit of Prophecy. The unsealing of the Revelation of Jesus Christ, just before the close of probation is accomplished by the Lion of the tribe of Judah, who in Miller’s dream is represented as the dirt brush man. Sister White identifies that the work of the dirt brush man occurs just before the close of probation.

Abu ne mai ban sha’awa a lura da shi a cikin sakin layi na ƙarshe cewa mabuɗin da Almasihu ya yi amfani da shi a ƙarshen Isra’ila ta dā shi ne ya buɗe Tsohon Alkawari. Mabuɗin tsarin Miller ya buɗe akwatin Tsohon da Sabon Alkawari, amma a kwanaki na ƙarshe, a ƙarshen mafarkinsa, akwatin ya fi girma. Mabuɗin tsarin aiki a kwanaki na ƙarshe yana buɗe ba Tsohon da Sabon Alkawari kaɗai ba, har ma da Ruhun Annabci. Cire hatimin Wahayin Yesu Almasihu, dab da rufe ƙofar alheri, Zaki na kabilar Yahuda ne yake yi, wanda a cikin mafarkin Miller aka wakilta da mutumin goga mai share ƙazanta. Sister White ta bayyana cewa aikin mutumin goga mai share ƙazanta yana faruwa ne dab da rufe ƙofar alheri.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Ubangiji ya ba ni wata wahayi, a ranar 26 ga Janairu, wadda zan ba da labarinta. Na ga cewa waɗansu daga cikin mutanen Allah sun kasance marasa fahimta kuma a cikin barci na ruhaniya; kuma kamar rabin farke ne kawai suke, ba su kuma gane lokacin da muke ciki yanzu ba; kuma cewa ‘mutumin’ nan mai ‘goga ta ƙura’ ya shiga, wasu kuma suna cikin haɗarin a share su. Na roƙi Yesu ya cece su, ya ƙyale su na ɗan ƙarin lokaci, ya kuma sa su ga mummunan haɗarinsu, domin su shirya kafin ya zama har abada ya makara ƙwarai. Mala’ikan ya ce, ‘Hallaka tana zuwa kamar guguwa mai ƙarfi ƙwarai.’ Na roƙi mala’ikan ya ji tausayin, ya kuma ceci waɗanda suke ƙaunar wannan duniya, suka manne da dukiyoyinsu, kuma ba su yarda su rabu da su ba, su sadaukar da su domin hanzarta masu aiko saƙo a tafiyarsu don ciyar da tumaki masu yunwa, waɗanda suke hallaka saboda rashin abincin ruhaniya.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Yayin da nake kallon matalautan rayuka suna mutuwa domin rashin gaskiyar wannan zamani, kuma waɗansu da suke furta cewa sun gaskata gaskiyar suna barinsu su mutu, ta wurin riƙe hanyoyin da suka zama dole don ci gaba da aikin Allah, wannan gani ya yi mini zafi ƙwarai, sai na roƙi mala’ikan ya kawar da shi daga gare ni. Na ga cewa sa’ad da aikin Allah ya bukaci wani ɓangare na dukiyarsu, kamar saurayin nan da ya zo wurin Yesu, [Mattiyu 19:16–22.] suka tafi suna baƙin ciki; kuma cewa ba da daɗewa ba annobar mai malala za ta ratsa ta kuma kwashe duk abin da suka mallaka gaba ɗaya, sannan zai zama latti ƙwarai su miƙa kayan duniya hadaya, su kuma tara taska a sama.” Review and Herald, Afrilu 1, 1850.

The “overflowing scourge” is a symbol of the soon-coming Sunday law, and the work of the dirt brush man in Miller’s dream, takes place just before probation closes. It is when He has cleaned the room that He then casts the jewels back into the larger casket, and they then shine ten times brighter than the sun. Daniel and the three worthies were found ten times better than the others.

“Bulalar da take malalowa” alama ce ta dokar Lahadi mai zuwa nan ba da jimawa ba, kuma aikin mutumin gogan share ƙazanta a cikin mafarkin Miller yana faruwa ne kaɗan kafin ƙofa ta alheri ta rufe. Sa’ad da Ya gama tsabtace ɗakin ne sai Ya mayar da kayan adon masu daraja cikin babban akwati, sannan kuwa su haskaka sau goma fiye da rana. An iske Daniyel da manyan nan uku sun fi sauran sau goma kyau.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Yanzu a ƙarshen kwanakin da sarki ya ce a kawo su, sai shugaban bābayi ya kawo su a gaban Nebukadnezzar. Sarki kuwa ya yi magana da su; amma a cikinsu duka ba a sami kowa kamarsu Daniyel, Hananiya, Mishael, da Azariya ba; saboda haka suka tsaya a gaban sarki. Kuma a cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su a kansu, ya same su sun fi dukan bokaye da masu taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:18–20.

The “end of the days,” for Daniel represented the litmus test where Nebuchadnezzar passed judgment, and that test typifies the Sunday law in the last days. The original and foundational truths will shine ten times brighter when restored in the last days, than when they were first recognized. The truths, and the wise who understand those truths in the last days will shine ten times brighter during the latter rain, which is the repetition of the Midnight Cry.

“Ƙarshen kwanaki,” ga Daniyel, ya wakilci gwajin ƙarshe inda Nebukadnezzar ya zartar da hukunci, kuma wannan gwaji yana misalta dokar Lahadi a kwanaki na ƙarshe. Gaskiya na asali da na ginshiƙi za su haskaka sau goma fiye da yadda suka haskaka a lokacin da aka fara gane su, sa’ad da aka maido da su a kwanaki na ƙarshe. Waɗannan gaskiyoyi, da masu hikima waɗanda suke fahimtar waɗannan gaskiyoyin a kwanaki na ƙarshe, za su haskaka sau goma fiye da yadda suke a lokacin ruwan sama na ƙarshen zamani, wanda shi ne maimaituwar Kukan Tsakar Dare.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Kuna ɗaukar zuwan Ubangiji yana da nisa ƙwarai. Na ga ruwan sama na ƙarshen yana zuwa kamar [cikin gaggawa kamar] kukan tsakar dare, kuma da iko sau goma.” Spalding and Magan, 5.

The restoration of the original truths is accomplished by the application of the latter rain methodology of “line upon line.” Once restored, the original truths shine “ten times” brighter than they did when Miller first looked upon them. The wise who employ the key of methodology to restore the original truths, obtain an experience that is “ten times” better than those who eat the methodology of Babylon. Those that are swept away by the dirt brush man, are those who have become attached to the traditions and customs that have covered up the original truth, and who are purged out with the errors of tradition and customs they have become attached to.

Ana cika maido da gaskiyoyin asali ta wurin amfani da hanyar ruwan sama na ƙarshen zamani ta “layi bisa layi.” Da zarar an maido da su, gaskiyoyin asali sukan haskaka sau “goma” fiye da yadda suka yi sa’ad da Miller ya fara duban su. Masu hikimar da suke amfani da mabuɗin wannan hanya domin maido da gaskiyoyin asali, sukan sami irin ƙwarewa da ta fi ta waɗanda suke cin hanyar Babila sau “goma” kyau. Waɗanda mutumin goga na ƙazanta yake sharewa, su ne waɗanda suka manne da al’adu da ɗabi’u waɗanda suka rufe gaskiyar asali, kuma ake fid da su tare da kurakuran al’adu da ɗabi’un da suka manne da su.

A false doctrine is an idol.

Koyarwar ƙarya gunki ce.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone.” The Great Controversy, 584.

> “Ta wajen ƙin gaskiya, mutane suna ƙin Mawallafinta. Ta wajen take dokar Allah a ƙarƙashin ƙafafunsu, suna musun ikon Mai-ba da Dokar. Yana da sauƙi a mai da koyarwar ƙarya da ka’idoji su zama gunki kamar yadda yake da sauƙi a ƙera gunki daga itace ko dutse.” The Great Controversy, 584.

The pronouncement upon Ephraim that marked the close of probation for Ephraim, emphasizes the truth of what the dirt brush man accomplishes when he sweeps the floor.

Shelar da aka yi a kan Efraim, wadda ta nuna ƙarshen lokacin gwaji ga Efraim, tana jaddada gaskiyar abin da mutumin goge ƙura yake aikatawa sa’ad da yake share bene.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Ifraimu ya manne wa gumaka: ku bar shi shi kaɗai. Hosiya 4:17.

You are what you eat, as demonstrated by Daniel and the three worthies. Sister White’s anxiety over those who were “stupid and dormant” was in relation to their lack of preparation, and their lack of discernment over the importance of “present truth.” Her anxiety was an expression of Christ’s concern for the quibbling Jews of his day and age, who had completely lost sight of the original truths. Miller’s dream identifies the end of modern spiritual Israel, which has been typified by ancient literal Israel.

Kai ne abin da kake ci, kamar yadda Daniyel da matasa uku masu daraja suka nuna. Damuwar ’Yar’uwa White game da waɗanda suke “wawaye kuma a kwance” tana da alaƙa da rashin shirinsu, da kuma rashin fahimtarsu game da muhimmancin “gaskiyar wannan zamani.” Damuwarta ta kasance bayyana damuwar Almasihu ne game da Yahudawan zamaninsa masu gardama, waɗanda suka riga suka rasa hangen ainihin gaskiyoyin asali gaba ɗaya. Mafarkin Miller yana nuna ƙarshen Isra’ila ta ruhaniya ta zamani, wadda aka misalta ta wurin tsohuwar Isra’ila ta zahiri.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Malaman Attaura da Farisiyawa sun yi iƙirarin bayyana Nassosi, amma sun bayyana su ne bisa ga ra’ayoyinsu da al’adunsu. Al’adunsu da ƙa’idojinsu suka ci gaba da zama masu tsanani da ɗaurewa ƙwarai. A ma’anarta ta ruhaniya, Kalma mai tsarki ta zama ga mutane kamar littafi hatimce, a rufe ga fahimtarsu.” Signs of the Times, Mayu 17, 1905.

A progressive darkness has settled upon Laodicean Adventism since 1863, and the Bible and the Spirit of Prophecy has become to them as a book that is sealed. Just before probation closes the Revelation of Jesus Christ is unsealed, and it produces a three-step testing process that ends with those who refuse to relinquish their idols of custom and tradition being swept away at the soon-coming Sunday law.

Wani duhu mai ƙaruwa ya sauko a kan Adventism na Laodiceya tun daga 1863, kuma Littafi Mai Tsarki da Ruhun Annabci sun zama a gare su kamar littafi mai hatimi. Kafin ƙarewar lokacin alheri, an buɗe Wahayin Yesu Almasihu, kuma hakan yana haifar da tsarin gwaji mai matakai uku wanda yake ƙarewa da waɗanda suka ƙi su rabu da gumakansu na al’ada da hadisai ana shafe su a dokar Lahadi mai zuwa ba da daɗewa ba.

> “We have an infinite Redeemer, and how precious are the gems of truth that testify to this in God’s word. But these precious jewels have been buried beneath a mass of rubbish, of tradition, of heresies, which Satan himself has originated. His schemes are working with a strange power upon human minds to eclipse the value of Christ to those who believe in him. The enemy of God and man has cast a spell over those who profess to be the followers of Christ, until of many it can be said, They know not the time of their visitation.” Review and Herald, August 16, 1898.

> “Muna da Mai-fansa marar iyaka, kuma lu’ulu’un gaskiya da suke ba da shaida ga wannan a cikin Kalmar Allah suna da matuƙar daraja. Amma waɗannan duwatsu masu daraja an binne su a ƙarƙashin tarin shara, na al’ada, na koyarwar bidi’a, waɗanda Shaiɗan da kansa ya ƙirƙira. Makircinsa yana aiki da wani irin ƙarfi mai ban mamaki a kan zukatan mutane domin ya dusashe darajar Almasihu ga waɗanda suka ba da gaskiya gare shi. Maƙiyin Allah da na mutum ya jefa wani sihiri a kan waɗanda suke ikirarin cewa su mabiyan Almasihu ne, har ya zama game da mutane da yawa za a iya cewa, Ba su san lokacin ziyararsu ba.” Review and Herald, August 16, 1898.

Miller’s dream illustrates the history of the establishment of the “original truths,” their subsequent rejection, and then their ultimate restoration. Just before the close of probation the “Dirt Brush Man” enters into the scenario and re-establishes the original truths, and makes them “ten times” brighter. This takes place during the history of the Midnight Cry, which precedes the Loud Cry of the third angel at the Sunday law. The Midnight Cry awakens and separates the virgins in advance of the Sunday law, as did the Midnight Cry precede the opening of the investigative judgment in Millerite history. When the jewels are cast back into the larger, restored casket, it is too late, for that event takes place “after” the floor has been swept clean.

Mafarkin Miller yana kwatanta tarihin kafuwar “ainihin gaskiyoyi,” da ƙin amincewa da su da ya biyo baya, sa’an nan kuma maido da su a ƙarshe. Kafin ƙarewar lokacin jinƙai, “Mutumin Burushin Ƙasa” yana shiga cikin yanayin, ya kuma sāke kafa ainihin gaskiyoyin, ya mai da su su zama masu haske “sau goma” fiye da dā. Wannan yana faruwa ne a lokacin tarihin Kukan Tsakar Dare, wanda yake gabanin Babban Kukan mala’ika na uku a dokar Lahadi. Kukan Tsakar Dare yana tayar da budurwai kuma yana raba su tun kafin dokar Lahadi, kamar yadda Kukan Tsakar Dare ya riga ya gabaci buɗewar hukuncin bincike a tarihin mabiya Miller. Sa’ad da aka jefa jauharan cikin babban akwatin da aka maido da shi, ya riga ya makara, domin wannan al’amari yana faruwa ne “bayan” an share benen tsaf.

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Ƙurar da tarkacen kuskure sun binne duwatsu masu daraja na gaskiya, amma ma’aikatan Ubangiji za su iya tono waɗannan taskoki, domin dubban mutane su kalle su da farin ciki da kuma tsoron girmamawa. Mala’ikun Allah za su kasance tare da ma’aikaci mai tawali’u, suna ba da alheri da hasken fahimta na allahntaka, kuma dubban mutane za a bishe su su yi addu’a tare da Dawuda, ‘Ka buɗe idanuna, domin in ga abubuwa masu banmamaki daga dokarka.’ Gaskiyoyi waɗanda tun zamanai da dama ba a gani ba kuma ba a kula da su ba, za su haskaka da ƙarfi daga shafukan Kalmar Allah mai tsarki da aka haskaka. Ikkilisiyoyi gaba ɗaya waɗanda suka ji gaskiya, suka ƙi ta, kuma suka tattake ta, za su ƙara aikata mugunta; amma ‘masu hikima,’ wato, waɗanda suke masu gaskiya, za su fahimta. Littafin a buɗe yake, kuma kalmomin Allah suna isa ga zukatan waɗanda suke marmarin sanin nufinsa. A cikin babban kiran mala’ikan daga sama wanda ya haɗu da mala’ika na uku, dubban mutane za su farka daga suma da ta riƙe duniya tun zamanai da dama, kuma za su ga kyakkyawa da darajar gaskiya.” Review and Herald, December 15, 1885.

The “thousands” that then awake, represent God’s other flock that are still in Babylon, for the “loud cry” begins at the Sunday law. The work of the “Dirt Brush Man” has been under way since September 11, 2001, and even more so since July of 2023.

“Dubbai” da za su farka a lokacin, suna wakiltar sauran garken Allah ne da har yanzu suke cikin Babila, domin “babban kira” yana farawa ne a lokacin dokar Lahadi. Aikin “Mutumin Goga Mai Ƙura” yana tafiya tun daga 11 ga Satumba, 2001, kuma fiye da haka tun daga Yulin 2023.

> “The apostle says, ‘All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.’ The Bible is its own expositor. One passage will prove to be a key that will unlock other passages, and in this way light will be shed upon the hidden meaning of the word. By comparing different texts treating on the same subject, viewing their bearing on every side, the true meaning of the Scriptures will be made evident.

> “Manzon ya ce, ‘Dukan Nassi an ba da shi ne ta wurin hurarren Allah, kuma yana da amfani ga koyarwa, ga tsauta, ga gyara, ga horo cikin adalci: domin mutumin Allah ya zama cikakke, a shirye ƙwarai ga kowane aiki nagari.’ Littafi Mai Tsarki shi ne mai fassara kansa. Wani sashe zai zama maɓalli da zai buɗe sauran sassa, kuma ta haka za a ba da haske a kan ɓoyayyar ma’anar Kalmar. Ta wurin kwatanta nassosi dabam-dabam da suke magana a kan batu guda, da kuma duba yadda suke da alaƙa ta kowane ɓangare, za a bayyana ainihin ma’anar Nassosi.”

> “Many think that they must consult commentaries on the Scriptures in order to understand the meaning of the word of God, and we would not take the position that commentaries should not be studied; but it will take much discernment to discover the truth of God under the mass of the words of men. How little has been done by the church, as a body professing to believe the Bible, to gather up the scattered jewels of God’s word into one perfect chain of truth! T he jewels of truth do not lie upon the surface, as many suppose. The master mind in the confederacy of evil is ever at work to keep the truth out of sight, and to bring into full view the opinions of great men. The enemy is doing all in his power to obscure heaven’s light through educational processes; for he does not mean that men shall hear the voice of the Lord, saying, ‘This is the way, walk ye in it.’

> “Mutane da yawa suna tsammani dole ne su nemi sharhin Littattafai domin su fahimci ma’anar maganar Allah, kuma ba za mu ɗauki matsayin cewa bai kamata a yi nazarin sharhi ba; amma za a buƙaci ƙwarai da gaske fahimta mai zurfi domin a gano gaskiyar Allah a ƙarƙashin tarin maganganun mutane. Kaɗan ƙwarai ne ikkilisiya ta yi, a matsayin jiki mai furta bangaskiya ga Littafi Mai Tsarki, wajen tattara lu’ulu’un maganar Allah da suka warwatse su zama cikakkiyar sarƙar gaskiya guda ɗaya! Lu’ulu’un gaskiya ba su kwance a bisa saman ƙasa ba, kamar yadda mutane da yawa suke zato. Babban ƙwaƙwalwar da ke jagorantar haɗaɗɗiyar ƙungiyar mugunta kullum tana aiki domin ta ɓoye gaskiya daga gani, ta kuma fito da ra’ayoyin manyan mutane sarai a fili. Maƙiyi yana yin duk abin da yake cikin ikonsa domin ya duhuntar da hasken sama ta hanyoyin ilimi; gama ba ya nufin mutane su ji muryar Ubangiji tana cewa, ‘Wannan ita ce hanya, ku bi ta.’”

> “The jewels of truth lie scattered over the field of revelation; but they have been buried beneath human traditions, beneath the sayings and commandments of men, and the wisdom from heaven has been practically ignored; for Satan has succeeded in making the world believe that the words and achievements of men are of great consequence. The Lord God, the Creator of the worlds, at infinite cost has given the gospel to the world. Through this divine agent, glad, refreshing springs of heavenly comfort and abiding consolation have been opened for those who will come to the fountain of life. There are veins of truth yet to be discovered; but spiritual things are spiritually discerned. Minds beclouded with evil cannot appreciate the value of the truth as it is in Jesus.” Review and Herald, December 1, 1891.

> “Taskokin gaskiya suna kwance a warwatse a faɗin filin wahayi; amma an binne su a ƙarƙashin al’adun mutane, a ƙarƙashin zantuka da dokokin mutane, kuma hikimar da ta fito daga sama an yi watsi da ita kusan gaba ɗaya; gama Shaiɗan ya yi nasara wajen sa duniya ta gaskata cewa maganganu da ayyukan mutane suna da muhimmanci ƙwarai. Ubangiji Allah, Mahaliccin duniyoyi, ya ba duniya bishara cikin farashi marar iyaka. Ta wurin wannan wakili na allahntaka, an buɗe maɓuɓɓugan farin ciki masu wartsakarwa na ta’aziyyar sama da kwanciyar rai mai ɗorewa domin waɗanda za su zo wurin maɓuɓɓugar rai. Akwai jijiyoyin gaskiya da har yanzu ba a gano ba; amma al’amuran ruhaniya sai ta wurin ruhaniya ake gane su. Hankula da mugunta ta duhuntar ba za su iya kimanta darajar gaskiya kamar yadda take cikin Yesu ba.” Review and Herald, December 1, 1891.

The work of Christ as represented in Miller’s dream as the dirt brush man is two-fold. It is to remove the error, and to restore the original truths. The removal of error is also two-fold, for when the error is swept out the window, the error takes those who choose to remain attached to the errors with it. The work of separation accomplished by the dirt brush man is also addressed by Jeremiah, and his testimony agrees with Sister White, when she stated that, “the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe.”

Aikin Kristi kamar yadda aka wakilta a mafarkin Miller a matsayin mutumin gogan ƙazanta yana da fuska biyu. Na farko shi ne ya kawar da kuskure, na biyu kuma ya mayar da gaskiyoyi na asali. Kawar da kuskuren ma fuska biyu ne, domin sa’ad da aka share kuskuren aka fitar da shi ta taga, kuskuren yana tafiya tare da waɗanda suka zaɓi su ci gaba da manne wa kuskuren. Aikin rarrabewa da mutumin gogan ƙazanta ya cika, Irmiya ma ya yi magana a kansa, kuma shaidarsa ta yi daidai da ta Sister White, sa’ad da ta ce, “ma’aikatan Ubangiji za su iya tono waɗannan taskoki, domin dubban mutane su dube su da farin ciki da kuma al’ajabi.”

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Saboda haka Ubangiji ya ce haka, In ka komo, to, zan mai da kai, za ka tsaya a gabana; kuma in ka fitar da mai daraja daga marar amfani, za ka zama kamar bakina; su komo gare ka, amma kai kada ka komo gare su. Irmiya 15:19.

The context of the passage in Jeremiah is addressing those who have experienced the first disappointment of July 18, 2020. It is not simply the dirt brush man that separates the precious from the vile, but it is also the work of those represented by Jeremiah, who are represented as making a decision of whether they will return to the Lord or not return. They have obviously not been with the Lord, for if they had been walking with him, there would be no reason for them to return. When they do return and stand before the Lord, and thereafter become His mouthpiece, they will have accomplished a work of separating the precious from the vile. The work of the “Dirt Brush Man”, requires the participation of the wise. The work of the “Dirt Brush Man” in Miller’s dream is also illustrated when Christ purges His floor through a refining process.

Mahallin nassin da ke cikin Irmiya yana magana ne ga waɗanda suka fuskanci na farko daga cikin baƙin cikin rashin cika tsammani na 18 ga Yuli, 2020. Ba mutumin goga na ƙura kaɗai ba ne yake rarrabe mai daraja daga marar amfani, amma wannan kuma aikin waɗanda Irmiya yake wakilta ne, waɗanda aka nuna suna yanke shawara ko za su komo ga Ubangiji ko kuwa ba za su komo ba. A fili yake cewa ba su kasance tare da Ubangiji ba, gama da a ce suna tafiya tare da shi, da babu dalilin da zai sa su komo. Sa’ad da kuwa suka komo suka tsaya a gaban Ubangiji, sannan daga baya su zama bakinSa, za su kasance sun cika aikin rarrabe mai daraja daga marar amfani. Aikin “Mutumin Goga na Ƙura” yana bukatar sa hannu daga masu hikima. Aikin “Mutumin Goga na Ƙura” a cikin mafarkin Miller kuma an kwatanta shi sa’ad da Almasihu yake tsarkake masussukansa ta wurin aikin tacewa.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Ni ba zan iya cewa daidai yaushe ne wannan aikin tsarkakewa zai fara ba, amma ba za a daɗe ana jinkirta shi ba. Shi wanda matattararsa take a hannunsa zai tsarkake haikalinsa daga ƙazantar ɗabi’arsa. Zai kuma share masussukinsa sarai.” Testimonies to Ministers, 372, 373.

The final “refining process” began in July of 2023, and it is the refining process of Malachi chapter three.

“Tsarin tsarkakewa” na ƙarshe ya fara ne a watan Yulin 2023, kuma shi ne tsarin tsarkakewar Malachi sura ta uku.

> “Malachi 3:1–4 quoted.

> “An nakalto Malachi 3:1–4.”

> “A refining, purifying process is going on among the people of God, and the Lord of hosts has set his hand to this work. This process is most trying to the soul, but it is necessary in order that defilement may be removed. Trials are essential in order that we may be brought close to our heavenly Father, in submission to his will, that we may offer unto the Lord an offering in righteousness. God’s work of refining and purifying the soul must go on until his servants are so humbled, so dead to self, that when called into active service, they may have an eye single to the glory of God.” Review and Herald, April 10, 1894.

> “Ana ci gaba da aiwatar da wani tsari na tacewa da tsarkakewa a cikin mutanen Allah, kuma Ubangijin runduna ya sa hannunsa ga wannan aiki. Wannan tsari yana da matuƙar wahalarwa ga rai, amma wajibi ne domin a kawar da ƙazanta. Jarabobi suna da muhimmanci domin a kusantar da mu ga Ubanmu na sama, cikin miƙa kai ga nufinsa, domin mu miƙa wa Ubangiji hadaya cikin adalci. Aikin Allah na tacewa da tsarkake rai dole ne ya ci gaba har sai bayinsa sun ƙasƙantar da kansu ƙwarai, sun mutu ga kai gaba ɗaya, ta yadda idan aka kira su zuwa hidima mai aiki, idanunsu su zama a tsaye ga ɗaukakar Allah kaɗai.” Review and Herald, Afrilu 10, 1894.

Miller’s second dream identifies the restoration of the original truths, and the simultaneous restoration of a people who have been scattered. Nebuchadnezzar’s second dream identifies the restoration of his kingdom. Miller’s dream addresses the burying up of the original truths in the terms of those truths being “scattered.” The word “scattered” is a symbol of the “seven times.” Nebuchadnezzar’s dream is about the “scattering” of the “seven times.” Nebuchadnezzar is placed at the time of the end in 1798, and is there representing a converted man. Miller is the symbol of “the wise” in 1798.

Mafarki na biyu na Miller ya bayyana mayar da asalin gaskiya, tare da mayar da wani jama’a a lokaci guda waɗanda aka warwatsa. Mafarki na biyu na Nebukadnezzar ya bayyana mayar da mulkinsa. Mafarkin Miller yana magana game da binne asalin gaskiya ta fuskar cewa an “warwatsa” waɗannan gaskiyar. Kalmar “warwatsa” alama ce ta “lokatai bakwai.” Mafarkin Nebukadnezzar yana magana ne game da “warwatsuwar” “lokatai bakwai.” An sa Nebukadnezzar a ƙarshen zamani a 1798, kuma a can yana wakiltar mutum mai tuba. Miller alama ce ta “masu hikima” a 1798.

We will continue Miller’s dream in the next article.

Za mu ci gaba da mafarkin Miller a talifi na gaba.

> “When we are called upon to differ with others, or others express their difference from our opinion, we should manifest a Christian spirit, and keep this fact prominent that we can afford to be quiet and fair; for the truth will bear investigation. The more it is studied, the more will its light shine forth. The Lord frowns upon everything that savors of harshness and severity, and puts his rebuke upon those who cast contempt and reproach upon those who differ with them in opinion, placing them in the worst possible light. All Heaven looks upon those who do this as Heaven looked upon the Pharisees, and pronounces them as ignorant both of the Scriptures and the power of God. The enemies of truth cannot make truth error. They may trample upon the truth, and think that because they have cast it down, and covered it with rubbish, it is overcome; but God will move upon some of his faithful ones to do as Christ did when he was upon earth,—brush away the rubbish, and restore the truth to its appropriate setting in the framework of truth.

> “Sa’ad da ake kira gare mu mu bambanta da wasu, ko kuma wasu su bayyana sabaninsu da ra’ayinmu, ya kamata mu nuna ruhin Kirista, mu kuma riƙa bayyana wannan gaskiya a fili cewa za mu iya kasancewa masu natsuwa da adalci; gama gaskiya za ta iya jure bincike. Yayin da ake ƙara yin nazarinta, haka haskenta zai ƙara bayyana. Ubangiji yana ƙyamar duk abin da yake ɗauke da ɗanɗanon tsanani da tsaurin hali, yana kuma ɗora tsawatarwarsa a kan waɗanda suke nuna raini da zargi ga waɗanda suka bambanta da su a ra’ayi, suna gabatar da su a cikin mafi muni irin haske mai yiwuwa. Dukan Sama na duban waɗanda suke yin haka kamar yadda Sama ta dubi Farisiyawa, tana kuma shelanta su marasa sani game da Nassosi da ikon Allah. Maƙiyan gaskiya ba za su iya mai da gaskiya kuskure ba. Suna iya tattake gaskiya, su kuma ɗauka cewa saboda sun wurgar da ita ƙasa, suka rufe ta da tarkace, an rinjaye ta; amma Allah zai motsa wasu daga cikin amintattunsa su yi kamar yadda Kristi ya yi sa’ad da yake a duniya,—su share tarkacen, su kuma mayar da gaskiya zuwa matsayinta da ya dace a cikin tsarin gaskiya.

> “In companies where the truth is a matter of discussion, there will be those who will oppose everything that they have not held as truth; and while they flatter themselves that they are only battling with error, they have need to hear with unprejudiced ears, that they may understand what is truth, and not misrepresent and misinterpret that which is spoken. They have the example of the men in all ages who have fought against truth, and who in so doing, have rejected the council (sic) of God against themselves. Heavy will be the responsibility that will rest upon men who have had great light, and great opportunities, and who have yet failed to be wholly on the Lord’s side. Should they venture to be wholly on the Lord’s side, they would be preserved in integrity, even when they were called upon to stand alone. He would enable them to stand courageously, in purity and fairness, contending for uncorrupted principles of righteousness. He would sustain them in battling for the right because it is right, though justice were fallen in the street, and equity could not enter. They would understand what would be pure and undefiled, and in accordance with the life of Christ, and would not turn from the purest principles of Christianity in spirit, word, or action, even though they stood in opposition not only to ignorance, but to those who were cultivated and experienced, and who used the weapons of sophistry to silence them. Through all this strife of error against truth, they would be preserved, and enabled to keep such a course that their enemies could not gainsay or resist them. They would stand as a rock to principle, refusing to compromise with any man, and yet preserving the spirit that would characterize every Christian.

> “A cikin tarurrukan da ake tattauna gaskiya a cikinsu, za a sami waɗanda za su yi hamayya da duk abin da ba su riƙe a matsayin gaskiya ba; kuma yayinda suke ruɗar kansu cewa kuskure kaɗai suke yaƙi da shi, suna da bukatar su ji da kunnuwa marasa son zuciya, domin su fahimci abin da yake gaskiya, kuma kada su ɓata ma’ana ko su karkatar da abin da aka faɗa. Suna da misalin mutanen kowane zamani waɗanda suka yi yaƙi da gaskiya, kuma ta yin haka, suka ƙi shawarar Allah a kan kansu. Nauyin alhakin da zai sauka a kan mutanen da suka sami babban haske, da manyan dama, amma duk da haka suka kasa su kasance gaba ɗaya a gefen Ubangiji, zai yi nauyi ƙwarai. Da ace sun kuskura su kasance gaba ɗaya a gefen Ubangiji, da an kiyaye su cikin kamilci, ko da lokacin da aka nemi su tsaya su kaɗai ne. Shi zai ba su ikon tsayawa da ƙarfin hali, cikin tsarki da adalci, suna fafatawa domin ƙa’idodin adalci marasa ruɓewa. Zai ƙarfafa su a yaƙar abin da yake daidai domin daidai ne, ko da yake shari’a ta faɗi a titi, gaskiya kuwa ba ta iya shiga. Za su fahimci abin da yake tsarkakakke kuma marar aibu, kuma mai jituwa da rayuwar Almasihu, kuma ba za su juya daga mafi tsarkakan ƙa’idodin Kiristanci ba a ruhu, ko a magana, ko a aiki, ko da yake sun tsaya gāba ba ga jahilci kaɗai ba, amma har ma ga masu ilimi da masu gogewa, waɗanda suke amfani da makaman ruɗin hikima domin su yi musu shiru. A cikin dukan wannan rikicin da kuskure yake yi da gaskiya, za a kiyaye su, kuma a ba su ikon su riƙe irin tafarkin da maƙiyansu ba za su iya musanta su ko su rinjaye su ba. Za su tsaya kamar dutse ga ƙa’ida, suna ƙin yin sulhu da kowane mutum, amma duk da haka suna kiyaye ruhin da zai sifanta kowane Kirista.”

> “He who is a follower of Christ will distinguish between the sacred and the common, and will cling to the true evidence of a man’s character and work, for Christ has said, ‘By their fruits ye shall know them.’ The Christian will move forward amid all manner of opposition. He will despise flattery because it is born of Satan. He will detest accusation because it is the weapon of the evil one. They will not cherish envy or indulge in self-exaltation because these are the characteristics of the adversary of God and man. They will not be found as spies; for Satan used the despised Jews in doing this work against Jesus. They will not follow their brethren with a flood of questions as the Jews followed Christ for the purpose of entangling him in his words, and provoking him to speak of many things in order that they might make him an offender for a word.” Home Missionary, September 1, 1894.

> “Wanda yake mabiyin Almasihu zai bambanta tsakanin mai tsarki da na yau da kullum, kuma zai manne ga tabbatacciyar shaida ta halin mutum da aikinsa, gama Almasihu ya ce, ‘Ta ’ya’yansu za ku san su.’ Kirista zai ci gaba a gaba cikin kowane irin hamayya. Zai rena yabo na riya domin an haife shi daga Shaiɗan. Zai tsani zargi domin shi ne makamin mugun nan. Ba za su riƙe hassada ba ko su shagaltu da ɗaukaka kai, domin waɗannan su ne siffofin maƙiyin Allah da mutum. Ba za a same su a matsayin ’yan leƙen asiri ba; gama Shaiɗan ya yi amfani da Yahudawan da aka rena wajen yin wannan aiki gāba da Yesu. Ba za su bi ’yan’uwansu da ambaliyar tambayoyi ba kamar yadda Yahudawa suka bi Almasihu da nufin kama shi cikin maganarsa, da tsokane shi ya yi magana a kan abubuwa da yawa domin su same shi da laifi saboda kalma guda.” Home Missionary, Satumba 1, 1894.

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