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# The Book of Daniel - Number Eighty-One

Littafin Daniyel - Lamba Tamanin da Ɗaya

Unveiling the Historical Revisionism in Laodicean Adventism: Examining the Controversy Over the Daily

Bayyana Sake-Rubuta Tarihi a Adventism na Laodicea: Binciken Takaddamar da ke kan “Daily”

Author

Jeff Pippenger

Published

February 14, 2024

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Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.

Yin nazari daga dalili zuwa ga sakamako ba shi da wani amfani idan an ayyana sakamakon ba daidai ba, kamar yadda masana tarihin Adventist na Laodicea suka yi, waɗanda suke wa’azi da girman kai a kan yanayi da mutane da suke da alaƙa da Babban Taron 1888 a Minneapolis. Sharhin da aka yi wahayi ya bayyana wannan abu a matsayin maimaituwar tawayar Kora, Datan da Abiram, wadda hukuncin da ya sa aka ƙaddara musu su yi yawo a jeji har shekara arba’in har sai sun mutu ne ya motsa ta. Wannan hukunci ɗaya ne kuma aka riga aka furta a kan Adventism na Laodicea.

The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.

Tawayen ya haɗa da tattaunawa a ɓoye inda ’yan tawayen suka kasance cikin irin wannan matsananciyar makantar Laodikiya har ta hana su fahimtar cewa Allah yana sane da shirye-shiryensu na ƙulle-ƙulle a bayan ƙofofi da kuma tawayensu. Kamar yadda Kora, Datan da Abiram suka ɓuya a cikin tantunansu suka tsara shirye-shiryensu suka kuma baza tawayensu a kan Musa, haka ma tsofaffin mutanen 1888 suka ɓuya a bayan rufaffun ƙofofin gidajensu, domin su kitsa makirci a kan ’Yar’uwa White, ɗanta da manzannin da aka zaɓa. Daga wannan lokaci kuma, ’Yar’uwa White, Jones da Waggoner za a kai musu hari.

The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

Tsararraki huɗu na Addini na Advent sun ƙara girma a tawaye nasu a hankali, kamar yadda aka kwatanta a Ezekiyel sura ta takwas. Ɗakunan siffofi a cikin haikali na zahiri da na ɗan adam sun kafe da mugayen tunane-tunane, kuma ruhaniya ta zauna a kan dattawan nan na dā waɗanda aka naɗa domin su kāre jama’a. A cikin lokacin da ya gabaci 1888, dattawan nan na dā sun fara jefa shakku a kan ikon Littafi Mai Tsarki, sannan daga baya a kan Ruhun Annabci, kuma a 1884, ru’yoyi a bayyane suka daina. Ruhaniya mai yanayin pantheism ta Kellogg ta fara samun mafari a tarihin da ya gabaci 1888, kuma 1888 ya nuna zuwan ƙarni na biyu. Wataƙila masu tarihin Advent ba su rubuta ainihin shaidar tarihi ta tawayen da aka bayyana a wajen taron ba, amma bisa ga wahayi Masu Tsaro na sama sun “ji kowace magana kuma suka rubuta” “maganganun a cikin littattafan sama.”

The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.

Tawayen da “ɓoyayyun ɗakunan hotuna” na Ezekiyel suka wakilta ya kasance hari ne a kan tushen gaskiya na ainihi. Ya kasance hari ne a kan annabiya da zaɓaɓɓun manzanni, kuma ya nuna zuwan ruhohanci. A cikin wannan tsara, babban hari na gaba da Shaiɗan zai kai shi ne a kan ainihin tushen da tushen William Miller ya kafa.

Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.

Miller ya gina tsarin dukan aikace-aikacen annabce-annabcensa a kan fahimtar cewa ikon hallaka guda biyu da aka ambata a Daniyel sura ta takwas, aya ta goma sha uku, suna wakiltar arna, sannan daga baya papanci. A shekara ta 1901, Lewis Conradi, wani jagora na Adventism na Laodicea a Jamus, ya sake gabatar da ra’ayin Furotesta da ya faɗi cewa “na kullum” a cikin littafin Daniyel yana wakiltar hidimar Almasihu a cikin Wuri Mai Tsarki.

During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”

A cikin zamanin tarihi da ya biyo bayan taron Minneapolis na 1888, sihirin ruhaniya na shugaban aikin kiwon lafiya ya ƙara tsananta, kuma rarrabuwar kai ta ci gaba a tsakanin shugabanni, yayinda illolin ƙin karɓar saƙon Jones da Waggoner suka ci gaba da gallaza musu. A farkon sabon ƙarni, W. W. Prescott, wani shugaban Adventist na Laodikiya wanda ya karɓi shaidun ilimin tauhidi daga makarantun Furotesta masu ridda, ya ɗauki mugun alkyabbar Shaidan domin ya inganta ra’ayin Conradi game da “the daily,” kuma kamar yadda koyaushe yake kasancewa, “masu nasara su ne suke rubuta tarihi.”

The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.

Mala’iku masu tsarki sun rubuta tarihin gaskiya, amma Adventism na Laodiceya ya samar da matsayi na tarihi game da jayayyar ƙin karɓar fahimtar Millerite game da “na kullum,” wanda yake barin kowane daga cikin “marasa ilmi” a cikin Adventism na Laodiceya su gaskata cewa ma’anar “na kullum,” wadda ’Yar’uwa White ta bayyana a matsayin tana fitowa daga “mala’ikun da aka kore su daga sama,” a zahiri koyarwar gaskiya ce. A cikin farkon shekarun ƙarni na ashirin W. W. Prescott ya jagoranci wajen fitar da wani bugu mai take, The Protestant. Dukkan tushen manufar wannan bugu shi ne koyar da cewa fahimtar Miller game da “na kullum” ba daidai ba ce, kuma ridaddiyar Furotesta, inda ya samu shaidodinsa na tauhidi, ita ce daidai wajen ɗora alamar Shaidan a kan Almasihu. A cikin wannan tarihin A. G. Daniells (Shugaban Babban Taron), ya haɗa ƙarfi da Prescott a cikin harin Shaidan a kan gaskiya, duk da cewa ’Yar’uwa White ta amince kai tsaye da fahimtar Miller game da “na kullum” a matsayin daidai.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Ubangiji ya nuna mini cewa jadawalin 1843 an shirya shi ne ta wurin hannunsa, kuma bai kamata a sauya wani ɓangarensa ba; cewa lambobin suna yadda ya nufe su su kasance. Cewa hannunsa yana a kai, kuma ya ɓoye kuskure a cikin waɗansu lambobin, domin kada kowa ya gan shi, sai lokacin da aka janye hannunsa.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sa’an nan na ga game da ‘Daily,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin rubutun; kuma Ubangiji ya ba da madaidaicin fahimtarta ga waɗanda suka yi shelar kukan sa’ar shari’a. Sa’ad da haɗin kai ya wanzu, kafin 1844, kusan duka sun haɗu a kan madaidaicin fahimtar ‘Daily;’ amma tun bayan 1844, cikin ruɗani, an rungumi wasu fahimtofi dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, November 1, 1850.

At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”

A lokacin harin da Prescott da Daniells suka kai wa gaskiyar “na kullum,” Prescott da Daniells suna wakiltar ra’ayin ƙalilan ne a kan wannan batu, kuma shawarar da ’Yar’uwa White ta ba wa mutanen nan biyu a lokacin rikicin ita ce su yi shiru, ko da yake ta faɗi hakan cikin kalmomin diflomasiyya fiye da haka, kamar “hikimarku tana cikin yin shiru.” Sa’ad da ta tsawata musu saboda ra’ayinsu na ƙarya, ta kuma jaddada cewa batun “na kullum” bai kamata a mai da shi tambayar gwaji ba. Masu sake fasalta tarihi, wato waɗanda ke bin hanyar sake duba tarihi da ake danganta farkonta da tsarin ’Yan Jesuit na cocin Katolika, sun yi amfani da maganganunta game da cewa kada a mai da “na kullum” tambayar gwaji, domin su hana a yi cikakken bincike na gaskiya a kan koyarwar. Suna karkatar da maganganunta, domin a kullum suna barin wannan a waje, cewa sa’ad da ta yi shawara a kan kada a tayar da batun “na kullum,” a ko da yaushe tana ɗaure maganganunta da ƙarin kalmomi kamar, “a wannan lokaci,” ko kuma “a ƙarƙashin yanayi na yanzu.”

As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.

A matsayinta na annabiya, tana ƙoƙarin takaita wata cece-kuce mai ƙaruwa wadda take gab da jawo babban rarrabuwar kai a cikin coci gaba ɗaya, ta hannun wasu tsirarun mutane da suke tsammani cewa domin su shugabanni ne suna da ikon ingiza duk abin da suka ƙaddara a matsayin gaskiya. Kuma Ubangiji, ta wurin tasirinta, ya hana aikin Shaiɗan samun ci gaba, har sai da ta rasu. Sa’an nan a shekara ta 1931, aka sake yunƙurin ƙin karɓar gaskiyar “the daily,” kuma a ƙarshe aka yi nasara a kan hakan. A yau fahimtar gaskiya game da ma’anar “the daily” ita ce fahimtar tsiraru a cikin Adventism na Laodicea, kuma a ƙarƙashin yanayin da ake ciki yanzu, “the daily,” tabbatacce ne yanzu tambayar gwaji.

When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.

Sa’ad da ra’ayin mafi rinjaye yake riƙe da fahimtar gaskiya, ba jarrabawa ba ce; amma idan aka ayyana kowace gaskiya a matsayin kuskure, a sa’an nan ne ta zama jarrabawa. Sa’ad da aka buga tattarar rubuce-rubucen hannu mai take Manuscript Releases a cikin shekarun 1980, ko kusa da wannan lokaci, sai aka gane akwai wata maƙala da take kai tsaye cikin adawa da ra’ayin Prescott da Daniells game da “the daily,” kamar yadda kuma take nuna amincewarta da ra’ayin Miller.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> “A wannan mataki na ƙwarewarmu ba za mu yarda a karkatar da tunaninmu daga haske na musamman da aka ba [mu] domin mu yi la’akari da shi a muhimmin taron babban taronmu ba. Kuma ga Ɗan’uwa Daniells, wanda maƙiyi yake aiki a kan tunaninsa; haka kuma ana aiki a kan tunaninka da tunanin Dattijo Prescott ta wurin mala’ikun da aka kore daga sama. Aikin Shaiɗan shi ne ya karkatar da tunaninku domin a shigar da ƙanana da manyan rubuce-rubuce waɗanda Ubangiji bai hure ku ku kawo su ba. Ba su da muhimmanci na ainihi. Amma wannan yana da matuƙar tasiri ga aikin gaskiya. Kuma ra’ayoyin tunaninku, idan za a iya karkatar da ku zuwa ga ƙanana da manyan rubuce-rubuce, wannan aiki ne na dabarun Shaiɗan. Kuna tsammani cewa gyara ƙananan abubuwa a cikin littattafan da aka rubuta babban aiki ne ƙwarai. Amma an umarce ni in ce, Shiru magana ce mai zurfi.”

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> “An umurce ni in ce, Ku daina neman laifuffuka. Idan da wannan manufar shaidan za a iya aiwatar da ita kawai, to, ga alama a gare ku cewa aikinku za a ɗauke shi a matsayin abu mafi ban mamaki a cikin tsarinsa. Tsarin maƙiyi ne ya sa a tattara dukan siffofin da ake zaton abin ƙi ne a inda kowane irin tunani na mutane bai yi daidai a kansu ba.

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “To, me kuma? Aikin nan da yake faranta wa shaidan rai ne da kansa zai auku. Za a ba waɗanda suke a waje da bangaskiyarmu wakilci, ba na abin da yake daidai da mu ba, sai dai daidai abin da zai dace da su, wanda zai bunƙasa halayen ɗabi’a da za su jawo babban rikicewa kuma su shagaltar da lokutan zinariya waɗanda ya kamata a yi amfani da su da himma wajen gabatar da babban saƙon a gaban jama’a. Bayyanawar da aka yi a kan kowane batu da muka yi aiki a kai ba za su iya kasancewa duka cikin jituwa ba, kuma sakamakon zai kasance ruɗar da zukatan masu bi da marasa bi. Wannan shi ne ainihin abin da Shaiɗan ya shirya ya faru—duk wani abu da za a iya girmama shi a matsayin rashin jituwa.”

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Ku karanta Ezekiyel, sura ta 28. To, ga nan babban aiki ne, inda ruhohi baƙi za su iya taka rawa. Amma Ubangiji yana da aikin da za a yi domin ceton rayuka masu hallaka; kuma guraben da Shaiɗan, cikin ɓoyayyiyar siffa, zai iya shiga ya cike, yana kawo ruɗani cikin sahunmu, zai aikata haka matuƙar ƙwarewa, kuma duk waɗannan ƙananan bambance-bambance za su ƙaru, su fito fili.”

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Kuma tun da farko aka nuna mini cewa Ubangiji bai ɗora wa Dattawa Daniells ko Prescott nauyin wannan aiki ba. Ya kamata a shigo da wayoyin Shaiɗan ne, wannan “Daily” kuwa ta zama abu mai girma har a kawo ta domin rikitar da tunani da kuma hana ci gaban aikin a wannan muhimmin lokaci? Bai kamata haka ya kasance ba, ko menene kuwa. Bai kamata a gabatar da wannan batu ba, gama ruhun da za a kawo zai kasance mai hanawa ne, kuma Lucifer yana sa ido a kan kowane motsi. Ma’aikatan Shaiɗan za su fara aikinsa, kuma rikicewa za ta shiga cikin sahunmu. Ba ku da wani kira na neman bambancin ra’ayi game da abin da ba tambaya ce ta gwaji ba; amma shirunku balaga ce. Dukan batun yana a bayyane a gabana. In da shaidan zai iya jawo kowane ɗaya daga cikin mutanenmu cikin waɗannan batutuwa, kamar yadda ya yi niyya ya yi, manufar Shaiɗan za ta yi nasara. Yanzu kuwa aikin da ya kamata a ɗauka ba tare da ɓata lokaci ba ne, ba kuma a furta wani [bambancin] ra’ayi ba.”

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Shaiɗan zai zuga waɗancan mutanen da suka fita daga cikinmu su haɗa kai da mugayen mala’iku, su kuma jinkirta aikinmu ta wurin batutuwa marasa muhimmanci; kuma da irin farin cikin da [za a yi] a sansanin maƙiyi. Ku matso kusa, ku matso kusa. Bari a binne kowane bambanci. Aikinmu yanzu shi ne mu sadaukar da dukan ƙarfinmu na jiki da na jijiyoyin kwakwalwa domin kawar da waɗannan bambance-bambancen daga hanya, kowa kuma ya zama cikin jituwa. Idan za a ba Shaiɗan damar samun ko da mafi ƙanƙantar riko ta wurin babbar hikimarsa marar tsarkakewa, [da zai yi farin ciki].”

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Yanzu, sa’ad da na ga yadda kuke aiki, hankalina ya fahimci dukan yanayin da kuma sakamakon da zai biyo baya idan kuka ci gaba kuka ba wa ɓangarorin da suka riga suka bar mu ko da ƙaramar dama su kawo ruɗani cikin sahunmu. Rashin hikimarku zai zama daidai da abin da Shaidan yake so. Babbar sanarwarku ba ta kasance ƙarƙashin wahayi na Ruhu Mai Tsarki ba. An umurce ni in faɗa muku cewa, neman aibu a cikin rubuce-rubucen mutanen da Allah ya jagoranta ba daga Allah aka hure shi ba. Kuma idan wannan ce hikimar da Dattijo Daniells zai ba wa mutane, to ko kaɗan kada a ba shi wani matsayi na hukuma, gama ba zai iya yin tunani daga dalili zuwa ga sakamako ba. Shirunku a kan wannan batu shi ne hikimarku. Yanzu kuwa, duk abin da yake kama da neman aibu a cikin wallafe-wallafen mutanen da ba sa raye ba, ba aikin da Allah ya ba ko ɗayanku ku yi ba ne. Gama da a ce waɗannan mutanen—Dattawa Daniells da Prescott—sun bi umarnin da aka ba su game da yin aiki a birane, da da yawa ƙwarai, da yawa sosai, sun gaskata gaskiya sun kuma tuba, maza masu iyawa waɗanda [yanzu] suke a matsayai inda ba za a taɓa kai musu ba.”

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Dukan duniya za a ɗauke ta a matsayin babbar iyali guda ɗaya. Kuma da yake kuna da irin wannan maɓuɓɓugar ilimi da za ku ɗebo daga gare ta, me ya sa kuka bar duniya tana hallaka tsawon shekaru tare da shaidun da Ubangijinmu Yesu Almasihu ya bayar? Addini na gaskiya yana koya mana mu ɗauki kowane namiji da mace a matsayin mutumin da za mu iya yi wa alheri.

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “An daɗe ana bugawa: ‘Hankali Mai Daidaito,’ shaida zuwa ga Dattijo Andrews. Ana iya horar da hankali ya zama iko na sanin lokacin da za a yi magana da kuma irin nauyin da ya kamata a ɗauka a ɗauka, a kuma ɗauka, domin Almasihu ne Malaminka. Kuma na ji tsoro ƙwarai dominka [sa’ad da na gan ka] kana ɗaukaka hikimarka, kana kuma bin tafarki na kawo saɓanin ra’ayi. Ubangiji yana kiran mutane masu hikima waɗanda za su iya riƙe shirunsu sa’ad da yin haka hikima ne a gare su. Idan kana so ka zama cikakken mutum, kana bukatar tsarkakewa ta wurin Yesu Almasihu. Yanzu kuwa akwai wani aiki da aka fara yanzu-yanzu, kuma bari a ga hikima cikin kowane mai hidima, cikin kowane shugaban [wani] taro. Amma ga wani aiki da ya kamata ka kama tun shekaru da suka shuɗe inda ake bukatarka ka ɗaga muryarka domin wannan aiki ɗin nan. Almasihu ya ba dukan mutanensa umarni na musamman game da abin da za su yi da kuma abubuwan da ba za su yi ba. Kuma ɗan lokaci kaɗan ne ya rage mana mu aiwatar da adalcin Ubangiji. Kana iya fahimtar hanyar Ubangiji. Na ga manufarka ta tafiyar da al’amura bisa ga shirinka kanka bayan an sa ka shugaban ƙasa. Ka yi zaton za ka yi abubuwa masu ban al’ajabi, waɗanda aikin da Allah bai sa a hannunka ka yi ba ne. Yanzu kuwa, aikinka ba na danniya ba ne, sai dai na sassauta kowace bukata gwargwadon yiwuwa idan Ubangiji ya karɓe ka ka yi hidima. Amma tun da wuri ƙwarai ka ba da shaida cewa hikima da tsarkakakken shari’a ba su bayyana gare ka ba. Ka fito da al’amura da ƙarfi waɗanda ba za a karɓa ba sai dai idan Ubangiji ya ba da haske.”

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “An umurce ni cewa bai kamata a yi irin waɗannan gaggawar matakai ba [kamar] zaɓenku a matsayin shugaban taron ko da har na wata shekara ɗaya ba. Amma Ubangiji ya hana a ƙara yin irin waɗannan ma’amaloli na gaggawa har sai an kawo al’amarin a gaban Ubangiji cikin addu’a; kuma da yake saƙo ya zo muku cewa aikin Ubangiji da yake kan shugaban taro babban nauyi ne mai matuƙar tsarki, ba ku da wani haƙƙin ɗabi’a ku yi ƙamari kamar yadda kuka yi game da batun ‘Daily’ ku kuma ɗauka cewa tasirinku zai yanke wannan tambaya. Akwai Dattijo Haskell, wanda ya ɗauki manyan nauyukan alhaki, kuma akwai Dattijo Irwin da wasu mutane da dama da zan iya ambata waɗanda suke da manyan nauyukan alhaki.

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Ina ne girmamawarku ga mazajen shekaru? Wace irin hukuma za ku iya aiwatarwa ba tare da ku ɗauki dukan mazajen da ke da alhaki domin a auna al’amarin ba? Amma bari mu yanzu binciki al’amarin. Dole ne mu yanzu sake yin la’akari ko hukuncin Ubangiji ne, a fuskar aikin da aka yi watsi da shi, na nuna himmarku wajen ci gaba da ɗaukar aikin har wata shekara kuma. Idan za ku ci gaba da aikin har wata shekara kuma tare da taimakon da zai haɗu da ku, ya kamata a sami canji a cikinku da Dattijo Prescott. Kuma ku ƙasƙantar da zukatanku a gaban Allah. Ubangiji zai wajaba ya ga a cikinku bayyanar wata irin ƙwarewa dabam, gama idan taɓa akwai mutanen da suke bukatar a sāke tuba a wannan lokaci na yanzu, su ne Dattijo Daniells da Dattijo Prescott.”

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “A zaɓi maza bakwai waɗanda su ne maza masu hikima kuma ta wurin aikin alherin Allah [su ba da] shaida [ta] sāke-juyowa. Gama duk wani mutum da aka makantar da shi ƙwarai har ba zai iya yin tunani daga sanadi zuwa sakamako ba, har ya yi watsi da mutanen da suka ɗauki alhakin aikin da kuma waɗannan shugabannin tarurruka, [wato] mutanen [da] suka ɗauki aikin fiye da shekara biyu ya kamata a yi banza da su, kuma irin wannan sakamako na gaggawa ya faru har mutane su yi watsi da ainihin aikin da aka ajiye a gabansu na shekaru—yin aiki a birane—kuma a ba tsofaffin maza ko kaɗan, ko kuma kulawa kaɗan ƙwarai, domin shawara, amma su shelanta abubuwan da suka zaɓa su ba mutane, wannan yana ɗauke da shaidarsa ta kansa game da rashin aminci na mutanen da za a ɗora wa irin wannan babban aiki mai banmamaki.”

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Kristi ba matacce ba ne. Ba zai taɓa yarda a ci gaba da aikinsa ta wannan baƙon hanya ba. Ku bar littattafan haka nan. Idan wani canji yana da matuƙar muhimmanci, Allah zai sa daidaito cikin wannan canjin ya kasance mai jituwa; amma sa’ad da aka danƙa saƙo ga mutane tare da manyan alhakin da ke tattare da shi, [Allah] yana bukatar aminci wanda zai yi aiki ta wurin ƙauna, ya kuma tsarkake rai. Dattawa Daniells da Prescott dukansu suna bukatar sāke tuba. Wani baƙon aiki ya shigo, kuma ba ya cikin jituwa da aikin da Kristi ya zo duniyarmu domin ya yi; kuma dukan waɗanda suka tuba da gaske za su yi ayyukan Kristi.

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Dukanmu ne [mu] aiwatar da aikin da zai ɗaukaka Uba. Mun kai ga wannan mawuyacin ƙuduri—ko dai mu daidaita da halin Yesu Almasihu tun a wannan lokacin shiri, ko kuwa kada mu yi yunƙurin [yin haka] kwata-kwata. Dattijo Daniells, [ba ka] kamata ka ji kana da ’yanci ka ɗaga muryarka a sama kamar yadda ka yi a irin waɗannan yanayi a da. Kuma ka fahimta, shugaban taro ba mai mulki ba ne. Yana aiki ne tare da masu hikima waɗanda suke riƙe da matsayin shugabanni waɗanda Allah ya amince da su. Ba shi da ’yancin tsoma baki cikin rubuce-rubucen littattafan da aka buga daga alƙaluman waɗanda Allah ya amince da su. Ba za su ƙara ci gaba da mulki ba sai idan sun nuna raguwar wannan iko na mulkin mallaka da rinjaye. Wannan mawuyacin lokaci ya zo, gama Allah za a wulakanta Shi.”

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .

> “Yaya Ubangiji yake duban biranen da ba a yi musu aiki ba? Almasihu yana cikin sama. Yanzu kuwa abin da za a bayyana shi ne, ‘Babu mulkin sarauta. Yanzu ne kuma rikicin wannan duniya. Yanzu ni ne Ikon da zai ceci ko ya hallaka. Yanzu ne lokacin da makomar kowa take cikin hannuwana. Na ba da raina domin in ceci duniya. Kuma “Ni kuma, in an ɗaga ni sama,” alherin ceto da zan bayar zai tabbatar da cewa dukan waɗanda za a siffanta su bisa kamannin allahntaka, kuma za su zama ɗaya da Ni, za su yi aiki kamar yadda nake aiki da ikon alherina na fansa.’ Duk wanda yake so, [bari shi] ya haɗa kai da ’yan’uwansa domin yin aikin da aka ba su su yi sa’ad da suke a wuraren alhaki a ƙarƙashin shawarar da Ubangiji yake bayarwa, kuma su yi ta nema da matuƙar himma su yi aiki cikin cikakkiyar jituwa da Shi wanda ya ƙaunaci duniya har ya ba da ransa hadaya cikakkiya domin ceton duniya. Ina magana da masu wa’azinmu, cewa sa’ad da suka shiga aikin a biranenmu, bari wani nutsattsen tsarki ya raka hidimar Kalmar. Ba za mu iya yin tasirin da ya kamata a kan zukatan mutane ba idan muka...”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Na kwafa daga kundin rubutuna. Gaskiya kamar yadda take cikin Yesu—ku faɗe ta, ku yi addu’a da ita, ku gaskata kowace kalma nata cikin sauƙinta. Me za ku amfana idan aka kawo kurakurai a gaban mutanen da suka kauce daga bangaskiya suka ba da kunne ga ruhohi masu ruɗi, mutanen da ba da daɗewa ba suka kasance tare da mu cikin bangaskiya? Za ku tsaya a gefen shaidan ne? Ku mai da hankalinku ga filayen da ba a yi aiki a cikinsu ba. Aikin da ya shafi duniya duka yana gabanmu. An ba ni wakilce-wakilce game da John Kellogg.”

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> “Wani mutum mai matuƙar jan hankali yana wakiltar tunanin hujjoji masu ruɗarwa da yake gabatarwa, ra’ayoyi dabam da sahihiyar gaskiyar Littafi Mai Tsarki. Kuma waɗanda suke jin yunwa da ƙishirwa bayan wani sabon abu suna ci gaba da gabatar da ra’ayoyi [masu ruɗarwa ƙwarai] har Elder Prescott yake cikin babban haɗari. Elder Daniells ma yana cikin babban haɗari [na] kasancewa a lulluɓe cikin ruɗu, cewa idan za a iya faɗin waɗannan ra’ayoyi a ko’ina, zai zama kamar wata sabuwar duniya.”

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.

> “I, haka ne, amma sa’ad da hankulansu suka kasance a haka sun nitse ƙwarai, aka nuna mini cewa Ɗan’uwa Daniells da Ɗan’uwa Prescott suna saƙa ra’ayoyi masu kama da na ruhaniya[anci] cikin abin da suka fuskanta, suna kuma jawo mutanenmu zuwa ga kyawawan tunane-tunane da za su ruɗe, in mai yiwuwa ne, har ma zaɓaɓɓu. Dole ne in rubuta da alƙalamina [gaskiyar] cewa waɗannan ’yan’uwa za su ga kurakurai a cikin ra’ayoyinsu na ruɗi waɗanda za su sa gaskiya ta shiga cikin rashin tabbas; kuma [duk da haka] za su tsaya a fili kamar [masu] babban fahimtar ruhaniya. Yanzu kuma an umurce ni in gaya musu [cewa] sa’ad da aka nuna mini wannan al’amari, a lokacin da Dattijo Daniells yake ɗaga murya kamar ƙaho wajen goyon bayan ra’ayoyinsa game da ‘Daily,’ an kuma nuna mini sakamakon da zai biyo baya. Mutanenmu suna shiga ruɗani. Na ga sakamakon, sa’an nan aka ba ni gargadi cewa idan Dattijo Daniells, ba tare da la’akari da sakamakon ba, zai kasance haka yana jin an zaburar da shi, har ya bari kansa ya gaskata cewa yana ƙarƙashin hurumin Allah, to, za a shuka shakku a ko’ina cikin sahunmu, kuma za mu kasance a inda Shaiɗan zai riƙa isar da saƙonninsa. Kafaffen rashin bangaskiya da shakku za a shuka a cikin zukatan mutane, kuma baƙin amfanin mugunta zai maye gurbin gaskiya.” Manuscript Releases, juzu’i na 20, 17–22.

The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.

Tarihin tsara ta biyu ya bayyana ƙaruwa a cikin tawaye. Ruhaniya ta shaidanci da ɗakunan hotuna na Ezekiel suke wakilta tana nuna cewa “Ɗan’uwa Daniells da Ɗan’uwa Prescott suna saƙa cikin ƙwarewarsu ra’ayoyi masu kama da ruhaniya ta shaidanci, suna kuma jawo mutanenmu zuwa kyawawan ra’ayoyi waɗanda za su ruɗe, in mai yiwuwa ne, har ma zaɓaɓɓu.” Ruhaniya ta shaidancin da ke da alaƙa da ƙaryar fahimtar “the daily,” ita ce alamar abin da, in mai yiwuwa ne, zai ruɗe har ma zaɓaɓɓu. Ta haɗa tare ruhaniya ta shaidancin pantheism da Kellogg yake yaɗawa da kuma yunƙurin Prescott da Daniells na ayyana “the daily” a matsayin hidimar Kristi a cikin Wuri Mai Tsarki.

She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.

Ta sanar da su su bar littattafan nan yadda suke, abin da take nufi da shi kuwa shi ne yin magana ga yunƙurin da Prescott da Daniells suka yi na sake rubuta littafin Uriah Smith, Daniel and the Revelation, domin su cire koyarwarsa da ta bayyana “the daily,” kamar yadda Miller ya bayyana ta. Masu yin bitar tarihi ta hanyar karkatarwa na Laodicea, waɗanda Ishaya ya ayyana a matsayin “masu ilimi,” sun aikata wani babban aiki a kan marasa ilimin Adventism, gama sun karkatar da shaidar tarihi domin su kai waɗanda kunnuwansu ke ƙaiƙayi da waɗanda suke da halin nazari na saman-saman ga tunanin cewa batun “the daily,” ba shi da muhimmanci, kuma cewa Miller ba daidai ba ne game da batun. Wannan aikin sake gyara wani ɓangare ne na tarkacen da aka nuna wa Miller cewa mutumin da ke da goga don share ƙazanta zai share, a lokacin da maimaituwar bayyanar ikon Allah a cikin Kiran Tsakar Dare take faruwa.

We will continue our consideration of the second generation of Laodicean Adventism in the next article.

Za mu ci gaba da nazarinmu game da tsara ta biyu ta Adventism na Laodicea a talifi na gaba.

> “The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.

> “Saƙon nan, ‘Ku ci gaba,’ har yanzu yana bukatar a ji shi kuma a girmama shi. Yanayi daban-daban da suke faruwa a duniyarmu suna kiran irin aikin da zai dace da waɗannan ci gaban na musamman. Ubangiji yana bukatar maza masu kaifin ruhaniya da hangen nesa a sarari, maza waɗanda Ruhu Mai Tsarki yake aiki a cikinsu, waɗanda tabbatacce suke karɓar manna sabuwa daga sama. A kan tunanin irin waɗannan mutane, Kalmar Allah tana haskakawa da haske, tana bayyana musu fiye da dā hanya amintacciya. Ruhu Mai Tsarki yana aiki a kan tunani da zuciya. Lokaci ya yi da ta wurin manzannin Allah ake buɗe littafin gungurawa ga duniya. Malamai a makarantunmu bai kamata a taɓa ɗaure su da gaya musu cewa abin da aka koyar a dā kaɗai za su koyar ba. A kawar da waɗannan ƙuntatawa. Akwai Allah da zai ba da saƙon da mutanensa za su faɗa. Kada wani mai hidima ya ji kamar yana cikin ɗauri ko kuma a auna shi da ma’aunin mutane. Dole ne a cika bishara daidai da saƙonnin da Allah yake aikowa. Abin da Allah yake ba bayinsa su faɗa yau mai yiwuwa bai kasance gaskiya ta wannan lokaci ba shekaru ashirin da suka wuce, amma shi ne saƙon Allah domin wannan lokaci.” The 1888 Materials, 133.

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