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# The Book of Daniel - Number Seventy-Six

Littafin Daniyel - Lamba Ta Bakwai Da Shida

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Buɗe Annabce-annabce: Ƙin Karɓar Haske a 1856 da Sakamakonsa

Author

Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

A shekara ta 1856 an buɗe hasken “lokuta bakwai,” kuma zuwa shekara ta 1863 aka ƙi wannan hasken. Annabi daga Yahuza ya kawo wannan haske ga mugun sarki Yerobowam, kuma Yerobowam ya ƙi hasken. Ishaya ya kawo wannan hasken ɗaya ga mugun sarki Ahaz, shi ma kuwa ya ƙi shi. Saboda ƙin hasken da yake da alaƙa da tafkin Shiloah, aka kai masarautun Yerobowam duka biyu (ta arewa) da ta Ahaz (ta kudu) cikin bauta ta hannun wani sarki daga arewa a shekaru 723 K.H. da 677 K.H. bi da bi.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Musa, a tawayen Haruna; Ishaya tare da Ahaz, da Irmiya tare da sauran sarakuna, sun wakilci masu aminci na tarihin Millerite, waɗanda duka suna wakiltar manzannin haske a tawayen kwanaki na ƙarshe. “Farkon” rikicin kwanaki na ƙarshe na 1863, da “na ƙarshe” rikicin kwanaki na ƙarshe na “babban girgizar ƙasa” ta Wahayi sura ta goma sha ɗaya (dokar Lahadi mai zuwa nan ba da daɗewa ba), dukan waɗannan layukan annabci ne suke wakilta. Annabin daga Yahuza yana wakiltar annabi wanda ya ja da baya daga nauyin alhakinsa, kuma a ƙarshe ya kasance an binne shi a cikin kabari guda da Furotesta masu ridda. Mutuwarsa da binnewarsa sun kasance sakamakon zaɓinsa na ci da sha daga abincin annabin maƙaryaci na Betel.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Hukuncin cin nasara a kan mutum ta hannun papacy (sarkin Assuriya) a lokacin dokar Lahadi, wanda warwatsuwar masarautun arewa da kudu na Yerobowam da Ahaz ta kasance alama ta annabci a kansa, ya yi daidai da ƙaddarar annabin Yahuda, domin ya mutu a tsakanin “zaki” da “jaki.” “Zakin” alama ce ta Babila wadda a kwanaki na ƙarshe ita ce papacy.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Bayan ya ci gurasa, bayan kuma ya sha, sai ya yi masa sirdi a kan jaki, wato domin annabin da ya dawo da shi. Da ya tafi kuwa, zaki ya tarye shi a hanya, ya kashe shi; gawarsa kuwa aka jefar a hanya, jakin kuma yana tsaye kusa da ita, zakin ma yana tsaye kusa da gawar. Sai ga waɗansu mutane suka ratsa, suka ga gawar a jefar a hanya, zakin kuma yana tsaye kusa da gawar; suka je suka ba da labari a birnin da tsohon annabin yake zaune. Da annabin da ya dawo da shi daga hanya ya ji haka, sai ya ce, Mutumin Allah ne, wanda ya yi rashin biyayya ga maganar Ubangiji; saboda haka Ubangiji ya ba da shi ga zakin, wanda ya yakkaka shi, ya kashe shi, bisa ga maganar Ubangiji da ya faɗa masa. Sai ya yi magana da ’ya’yansa, yana cewa, Ku yi mini sirdi a kan jaki. Sai suka yi masa sirdi. Ya tafi kuwa, ya sami gawarsa a jefar a hanya, jakin da zakin kuma suna tsaye kusa da gawar: zakin bai ci gawar ba, bai kuma yakkaka jakin ba. Sai annabin ya ɗauki gawar mutumin Allah, ya ɗora ta a kan jaki, ya kawo ta baya; tsohon annabin kuwa ya zo birnin domin ya yi makoki, ya kuma binne shi. Ya kwantar da gawarsa a cikin kabarinsa; suka yi makoki a kansa, suna cewa, Kaitona, ɗan’uwana! Bayan ya binne shi kuwa, sai ya yi magana da ’ya’yansa, yana cewa, Sa’ad da na mutu, ku binne ni a cikin kabarin da aka binne mutumin Allah; ku kwantar da ƙasusuwana kusa da ƙasusuwansa. Gama maganar da ya yi shela da ita ta wurin maganar Ubangiji a kan bagaden da yake a Betel, da kuma a kan dukan gidajen masujadan tuddai waɗanda suke a cikin biranen Samariya, lalle za ta tabbata. 1 Sarakuna 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Annabin Yahudiya ya mutu a tsakanin alamu biyu. Zakin alama ce ta Babila, kuma Babila ta zamani a kwanakin ƙarshe ita ce Sarkin Arewa, wanda ya zo ga ƙarshensa ba tare da mai taimakonsa ba a Daniyel sura ta goma sha ɗaya, aya ta arba’in da biyar. Alamar ikonsa ita ce bautar rana, wadda ita ce ƙazanta ta huɗu, kuma inda aka kwatanta tsara ta huɗu ta Adventism na Laodikiya tana rusuna wajen rana a Ezekiyel sura ta takwas. A mafarkin Miller an nuna masa cewa ba kawai jauharai ne suka warwatse kuma aka lulluɓe su ba, har ma akwatin kansa, wanda yake wakiltar Littafi Mai Tsarki, shi ma an yayyage.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

A cikin tsara ta uku na Adventism, shugabannin Adventism ne suka inganta aikin gabatar da amfani da abin da ake kira fassarorin Littafi Mai Tsarki na zamani. Waɗannan da ake kira fassarorin na zamani an samo su ne daga gurɓataccen tarin rubuce-rubucen hannu da malaman tauhidi na mutumin zunubi da kuma Furotestantism mai ridda suke ingantawa. Akwatin gawa na Miller shi ne King James Version wanda aka fassara daga rubuce-rubucen hannu marasa gurɓatawa.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

A tsara ta huɗu ta Adventism na Laodicea, ikilisiya ta riga ta shiga Majalisar Coci-coci ta Duniya, ƙawance na cocin Roma da ’ya’yanta mata. Adventism ta yi ta jayayya na tsawon shekaru, domin amfanin garkensu da ke barci, cewa su dai “masu sa ido” ne kawai a Majalisar Coci-coci ta Duniya, har sai da ƙa’idodin wannan mugun ƙawance suka bayyana cewa matsayin “mai sa ido” yana wakiltar cikakken mamba mai haƙƙin kaɗa ƙuri’a!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

A ƙarninsu na huɗu suka ba “mutumin zunubi” lambar yabo ta zinariya sau biyu. Aƙalla ɗaya daga cikin lambobin yabon an zana a kanta fahimtar Katolika game da Zuwa ta Biyu ta Almasihu, tana nuna Yesu yana ɗora ƙafarsa a kan duniya sa’ad da zai komo, kuma ta haɗa da hasken-rana na Katolika a bayan Almasihu, da kuma taƙaitaccen salon Katolika na umarni na huɗu, wanda kawai ya ce, “ku tuna da Asabar.” A cikin wani shari’ar kotu (wanda furuci ne na shari’a), Shugaban Babban Taro ya bayar da shaida inda ya bayyana cewa cocin Seventh-day Adventist a da ta yi imani cewa papanci shi ne maƙiyin Kristi, amma cocinsa tun da daɗewa ta jefa wannan bangaskiya “cikin tarihin tarkace.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Abin banƙyama na huɗu (tsara) shi ne inda shugabanni ashirin da biyar na cocin Urushalima suka rusuna wa rana. Abubuwan banƙyama masu ci gaba sun fara ne da siffar kishi da aka kafa a mashiga, tana nuna farkon al’amarin. Annabin daga Yahuza ya ƙare da binne tare da Furotestantism mai ridda, kuma zaki (Babila) ya kashe shi, domin ya koma ga dabarar Furotestantism mai ridda, sabili da haka ba ya iya gane cewa Roma ce take kafa wahayi, kuma inda babu wahayi da aka kafa ta wurin alamar mutumin zunubi, a ƙarshe kana ƙarewa a gefen mutumin zunubi.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Waɗanda suka ruɗe a fahimtarsu game da kalmar, waɗanda suka kasa ganin ma’anar maƙiyin Almasihu, lalle ne za su sa kansu a ɓangaren maƙiyin Almasihu.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

An binne annabin Yahuda tare da annabin ƙarya na Bethel, wanda ya bayyana shi a matsayin “ɗan’uwansa,” kuma aka same shi matacce a tsakanin alamomi biyu. “Zaki” ya wakilci gazawarsa wajen fahimtar magabcin Almasihu, kuma “jaki” alama ce ta Musulunci. Adventism na Laodicea ya riga ya nuna ta wurin shirunsa game da 11 ga Satumba, 2001, cewa bai gane batun Musulunci na Bala’i na uku a matsayin saƙon Kukan Tsakar Dare, na ruwan sama na ƙarshen zamani ba. Rashin gane saƙon ruwan sama na ƙarshen zamani, mutuwa ne! Ruwan sama na ƙarshen zamani ya fara ne a ranar 11 ga Satumba, 2001 sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna 18 ya sauko, sa’ad da aka rushe manyan gine-ginen Birnin New York. “Ruwan sama” saƙo ne, kuma dole ne a gane saƙon domin a karɓe shi.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kada mu jira ruwan sama na ƙarshe. Yana saukowa a kan dukan waɗanda za su gane kuma su karɓe raɓa da ruwan shawarwarin alheri waɗanda suke saukowa a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake son mu dogara gare Shi, to, kowace alkawari za ta cika. [An ambaci Ishaya 61:11.] Dukan duniya za a cika ta da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“Dukan duniya” ta san abin da ya faru a ranar 11 ga Satumba, 2001, amma domin a karɓi saƙon da ya fara a can, kuma a ƙarshe ya haskaka dukan duniya da ɗaukakar Allah, dole ne a gane saƙon. Kalmar “gane,” tana nufin “a tuna ko a dawo da sanin wani abu, ko dai tare da bayyana wannan sani ko ba tare da yin haka ba. Muna gane mutum daga nesa, sa’ad da muka tuna cewa mun taɓa ganinsa a dā, ko kuma cewa mun taɓa saninsa a baya. Muna gane siffofinsa ko muryarsa.” Webster’s 1828 Dictionary.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Hanya kaɗai da ɗan Adventist na Laodiceya zai iya gane saƙon ruwan sama na ƙarshen da ya iso a ranar 11 ga Satumba, 2001, ita ce idan ya gane cewa ya taɓa ganin irin wannan bayyanuwar ikon Allah a da. A ranar 11 ga Agusta, 1840, mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna sura ta goma ya sauko, sa’ad da annabcin masifa ta biyu na Musulunci ya cika. An maimaita wannan tarihi daidai gwargwado sa’ad da a ranar 11 ga Satumba, 2001 mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, sa’ad da annabcin masifa ta uku na Musulunci ya cika, kuma rashin gane Musulunci na masifa ta uku, shi ne a ɗauke shi da jakin jeji na Arabiya zuwa mutuwar da zaki na Babila ta zamani yake kawowa.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Mashayan Efraim, waɗanda ba za su iya karanta littafin da aka hatimce ba, ba za su iya ganin maimaituwar tarihin Milleriyawa ba, gama wannan ganewa tana bisa tsarin aikin ruwan sama na ƙarshe na “layi bisa layi.” Tunanin cewa bayyanuwar ikon Allah a cikin tarihin Milleriyawa tana maimaituwa a kwanaki na ƙarshe ba zai iya tsayuwa bisa tsarin koyarwa na Furotestantism mai ridda da na Katolika ba.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mala’ikan da yake haɗuwa wajen shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an yi annabcin wani aiki mai faɗin duniya baki ɗaya da kuma iko na musamman wanda ba a saba gani ba. Yunkurin zuwan Almasihu na shekarun 1840–44 ya kasance bayyananniyar ɗaukakar ikon Allah; an kai saƙon mala’ika na fari zuwa kowane tashar mishan a cikin duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun bayan Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za su kasance ƙasa da babban yunkuri mai iko a ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Shugabannin makafi na Isra’ila ta zamani, hanyarsu ta fahimta ce take tilasta musu su ƙi gaskiyar cewa za a sāke bayyana ikon Allah a kwanaki na ƙarshe, kamar yadda ya kasance a shekarun dā.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “A nan muna ganin cewa ikilisiya—wato, Wuri Mai Tsarki na Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin maza, waɗanda Allah ya ba su babban haske kuma suka tsaya a matsayin masu tsaron muradun ruhaniya na jama’a, sun ci amanar abin da aka damƙa musu. Sun ɗauki matsayi cewa ba lallai ne mu sa ran mu’ujizai da bayyananniyar bayyana ikon Allah kamar yadda yake a dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, sai su ce: Ubangiji ba zai yi alheri ba, kuma ba zai yi mugunta ba. Shi mai jinƙai ne ƙwarai da zai hukunta mutanensa da shari’a. Ta haka ne, ‘Salama da lafiya’ ya zama kiran maza waɗanda ba za su ƙara ta da muryarsu kamar ƙaho ba domin su nuna wa mutanen Allah laifofinsu da gidan Yakubu zunubansu. Waɗannan karnuka bebe da ba sa yin haushi su ne waɗanda suke jin adalciyar ɗaukar fansa ta Allah mai fushi. Maza, ‘yan mata, da ƙananan yara duk suna hallaka tare.” Testimonies, juzu’i na 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Makantar Lawudike na malamai masu ilimi waɗanda suke mulkin marasa ilimi a Urushalima ya sa ba su iya gane ruwan sama na ƙarshen zamani ba, domin ba kawai suna amfani da gurɓatacciyar hanyar fassarar Littafi Mai Tsarki ba, amma kuma sakamakon da ƙarya tunaninsu ke kawowa yana sa su kasance a matsayin da za su ƙaryata kowace bayyana ta ikon Allah a nan gaba, kamar yadda aka gani a zamanai na dā. Duk da haka, Malachi uku ya bayyana cewa sa’ad da Manzon Alkawari ya tsarkake ’ya’yan Lawi, sai hadaya ta zama kamar yadda take a kwanakin dā.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “Shaida ta Gaskiya ta bayyana cewa, ‘Na san ayyukanka.’ ‘Ka tuba, ka kuma yi ayyukan farko.’ Wannan ne ainihin gwaji, hujjar da ke nuna cewa Ruhun Allah yana aiki a cikin zuciya domin ya cika ka da ƙaunarsa. ‘Zan zo gare ka da sauri, in kuma kawar da mazaunin fitilarka daga wurinsa, sai dai in ka tuba.’ Ikilisiya tana kama da itace marar amfani wadda, da yake tana karɓar raɓa da ruwan sama da hasken rana, ya kamata ta ba da yalwar ’ya’ya, amma a kanta binciken Allah bai gano kome ba face ganye. Tunani mai ban tsoro ga ikilisiyoyinmu! mai ban tsoro ƙwarai kuwa ga kowane mutum! Abin mamaki ne haƙuri da jimirin Allah; amma ‘sai dai in ka tuba,’ za su ƙare; ikilisiyoyi da cibiyoyinmu za su riƙa tafiya daga rauni zuwa rauni, daga sanyi na bin al’ada kawai zuwa ga mutuwa, alhali suna cewa, ‘Ni mai arziki ne, na kuma ƙaru da dukiya, ba ni da bukatar kome.’ Shaida ta Gaskiya ta ce, ‘Kuma ba ka sani ba cewa kai abin tausayi ne, kuma matsiyaci ne, kuma matalauci ne, kuma makaho ne, kuma tsirara ne.’ Shin za su taɓa ganin yanayinsu sarai?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Za a sami bayyanuwa mai banmamaki ta ikon Allah a cikin ikklisiyoyi, amma ba za ta zo a kan waɗanda ba su ƙasƙantar da kansu a gaban Ubangiji ba, kuma ba su buɗe ƙofar zuciyarsu ta wurin furci da tuba ba. A cikin bayyanuwar wannan iko da ke haskaka duniya da ɗaukakar Allah, za su ga abin ne kawai a matsayin wani abu wanda a cikin makantarsu suke ɗauka mai hatsari ne, wani abu da zai tayar musu da tsoro, kuma za su ƙarfafa kansu domin su yi tsayayya da shi. Domin Ubangiji ba ya aiki bisa ga ra’ayoyinsu da abubuwan da suke tsammani, za su yi adawa da aikin. ‘Me ya sa,’ in ji su, ‘ba za mu san Ruhun Allah ba, alhali kuwa mun yi shekaru masu yawa cikin aikin nan?’—Saboda ba su amsa gargadin ba, da roƙo-roƙon saƙonnin Allah ba, sai dai suka nace suna cewa, ‘Ni mai arziki ne, kuma na ƙaru da dukiya, kuma ba ni da bukatar kome.’ Basira, da dogon gogewa, ba za su sa mutane su zama hanyoyin haske ba, sai dai idan sun miƙa kansu ƙarƙashin haskoki masu haske na Ranar Adalci, kuma aka kira su, aka zaɓe su, aka kuma shirya su ta wurin baiwar Ruhu Mai Tsarki. Sa’ad da mutanen da ke hulɗa da abubuwa masu tsarki suka ƙasƙantar da kansu a ƙarƙashin hannun Allah mai iko, Ubangiji zai ɗaukaka su. Zai mai da su mutane masu fahimta—mutane masu wadata cikin alherin Ruhunsa. Ƙarfafan halayensu na son kai, taurin kansu, za a gan su a cikin hasken da ke haskawa daga Haske na duniya. ‘Zan zo gare ka da sauri, in kuma kawar da fitilarka daga matsayinta, sai dai ka tuba.’ Idan kuka nemi Ubangiji da dukan zuciyarku, za a same shi a gare ku.” Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Ana wakiltar mutuwar annabin Yahuda ta hanyar “zakin” Babila ta zamani, wanda shi ne alamar annabci da ke kafa wahayin tarihin annabci, haka kuma ta hanyar “jaki.” Ambato na farko game da Musulunci a cikin Nassosi shi ne sa’ad da aka gabatar da Isma’ila a matsayin “mutumin jeji.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Kuma zai zama kamar mutumin jeji; hannunsa zai kasance gāba da kowane mutum, hannun kowane mutum kuma gāba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Ka’idar ambato na farko a cikin Nassosi tana nuna cewa dole ne dukan siffofin alamar su kasance a cikinta, gama Maganar Allah iri ce, kuma iri yana ɗauke da dukkanin tsarin halitta da ake bukata domin ya kawo dukan tsiron zuwa ga cikakkiyar haihuwa. Kalmar da aka fassara da “mutumin jeji,” ita ce kalmar da ake amfani da ita ga “jakin dawa na Larabawa.” “Jaki” a cikin Nassosin gaskiya yana ɗaya daga cikin alamomin Musulunci.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Saƙon Ezekiyel a sura ta talatin da bakwai, wanda yake kawo ƙasusuwan matattu zuwa rai har suka tashi tsaye a matsayin runduna mai ƙarfi, shi ne saƙon Musulunci na Bala’i na uku, kuma wannan saƙon shi ne saƙon Kukan Tsakar Dare na kwanaki na ƙarshe. ’Yar’uwa White ta koyar kai tsaye cewa shigar Almasihu cikin Urushalima cikin nasara ya wakilci saƙon Kukan Tsakar Dare.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “Ba a ɗauki kukan tsakar dare sosai ta wajen muhawara ba, ko da yake shaidar Nassi a bayyane take kuma tabbatacciya ce. Akwai wani ƙarfi mai motsawa da ya tafi tare da shi, wanda ya motsa rai. Babu shakka, babu tambaya. A lokacin shigar Almasihu cikin Yerusalemu cikin nasara, mutanen da suka taru daga kowane sashe na ƙasar domin kiyaye idi, suka yi ta tururuwa zuwa Dutsen Zaitun, kuma sa’ad da suka shiga cikin taron jama’ar da ke rakiyar Yesu, suka kama wahayi na wannan sa’a, suka kuma taimaka wajen ƙara ƙarfin ihu, ‘Albarka ta tabbata ga mai zuwa cikin sunan Ubangiji!’ [Matthew 21:9.] Haka ma marasa bangaskiya waɗanda suka yi ta tururuwa zuwa tarurrukan Adventist—wasu saboda son sani, wasu kuma kawai domin yin ba’a—suka ji ikon tabbatarwa da yake tare da saƙon nan, ‘Ga shi, Ango yana zuwa!’” Spirit of Prophecy, juzu’i na 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Wahayin Yesu Almasihu shi ne saƙo na ƙarshe da ake buɗewa a cikin kwanaki na ƙarshe, kuma ya haɗa da Musulunci na Masifa ta uku. Sa’ad da Almasihu, wanda shi ne saƙon da ake buɗewa, ya shiga Urushalima, ta haka ya zama alamar Kiran Tsakar Dare na kwanaki na ƙarshe, an ɗauke Shi (an ɗauki saƙonsa) a kan “jaki.” Saƙo na ƙarshe na adalcin Almasihu Musulunci ne ke ɗauke da shi.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Musulunci ya kasance, yana nan, kuma zai kasance mutumin jeji, kamar yadda jakin dawa na Larabawa yake wakilta, kuma duk wanda yake so ya gani (kuma akwai mutane da yawa waɗanda ba sa son gani), zai iya cikin sauƙi ya “gane” cewa yaƙin da Musulunci yake aiwatarwa yanzu hauka ne na jejjewa. Shirye-shiryen kashe kai, tare da gaskata cewa za a sami wata babbar lada ta jima’i a lahira, hauka ne na shaidan. Ambato na farko game da Musulunci ya bayyana cewa Musulunci zai kasance mutumin jeji.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Yaƙin Musulunci yana haɗa dukan ’yan Adam wuri guda domin su yi yaƙi da yaƙin da ke ƙara tsananta na Bala’i na uku. Musulunci shi ne dalilin annabci na aiwatar da gwamnatin duniya guda ɗaya, kuma masu son dunkulewar duniya suna koyar da cewa da gangan suka mayar da Yahudawa cikin ƙasar Isra’ila bayan Yaƙin Duniya na Biyu, domin su yi amfani da tsohuwar ƙiyayyar da Musulunci yake yi wa Yahudawa wajen tayar da Yaƙin Duniya na Uku. Masu son dunkulewar duniya sun yi imani, kuma sun koyar tsawon shekarun da suka gabata, cewa za su buƙaci Yaƙin Duniya na Uku domin su kawo gwamnatin duniya guda ɗaya tasu. Gurɓatattun muradun masu son dunkulewar duniya, kamar yadda suka bayyana da kalmominsu na kansu, sun dace da rawar Musulunci a cikin Littafi Mai Tsarki.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Mai yiwuwa abin da ya fi tsanani cikin ƙwayar annabcin Ishma’ilu, a ayar da aka fara ambatonsa a cikinta, shi ne gaskiyar cewa ruhunsa, wato ruhun “mutumin jeji,” “yana zaune a gaban dukan ’yan’uwansa.” Tunanin cewa wasu ƙungiyoyi kaɗan ne kawai na Musulunci mai tsattsauran ra’ayi za su shiga cikin Bala’i na uku, bai dace da Maganar Allah ba. Ra’ayin da ya zama ruwan dare bisa daidaiton siyasa cewa akwai ’yan tsiraru marasa kyau a cikin kowace irin akidar addini, kuma mafi yawan mabiya addinin Musulunci ’yan ƙasa ne masu son zaman lafiya, bai yi daidai ba ko da littafinsu mai tsarki, ko kuma Littafi Mai Tsarki.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Alƙur’ani yana koyar da cewa nauyi ne a kan kowane mabiyin Allah ya kawo dukan duniya cikin daidaituwa da dokar Shari’a, kuma ambaton farko na Musulunci a cikin littafin Farawa ya nuna cewa ruhin “mutumin jeji” na Ishma’ilu zai kasance a cikin kowane mabiyin Musulunci. Alƙur’ani yana koyar da mabiyansa kai tsaye su yi riya ta kamala idan suna zaune a wuraren da har yanzu ba su da ikon tilasta mulkinsu na addini a kan jama’a, kamar yadda Katolika take.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Annabi daga Yahuza ya fuskanci Yerobowam a lokacin da aka fara kafa mulkinsa. Furotesta mai ridda ya fara ne a shekara ta 1844, kuma nan da nan Adventism na Millerawa ya fuskance shi, waɗanda suka shiga Wuri Mafi Tsarki suka kuma gano dokar Allah, har da Asabar ta rana ta bakwai. An gaya wa Adventism na Millerawa, kamar yadda Irmiya yake wakilta, ya koma ga Allah, amma kada ya taɓa komawa zuwa “taron masu ba’a.” An umarci annabin daga Yahuza kada ya komo ta hanyar da ya bi ya zo, kuma kada ya ci ko ya sha abincin annabin ƙarya na Betel, amma ya yi haka. An sanya mutuwar annabin daga Yahuza a matsayin alama tsakanin alamu biyu, waɗanda suke wakiltar papacy da Musulunci. Adventism na Laodicea ba zai iya ganin waɗannan gaskiya biyu ba, domin a shekara ta 1863, suka fidda idanunsu na ruhaniya da kansu, suka kuma fara aikin rufe jauharai da tsarin aikin da William Miller ya yi amfani da su domin kafa harsasan Adventism da tsabar kuɗi na jabu da jauharai na jabu, da kuma tsarin aikin Furotesta mai ridda da Katolika.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Mutumin goga ta ƙura” yanzu yana share bene nasa, yana maido da jauhari, yana kuma ba Miller su domin ya ɗora su a kan teburinsa; amma Adventism ya makance saboda bangaskiyar cewa su ne sauran mutanen nan da aka tashe su a matsayin mutanensa a 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Kada kuma ku yi zaton cewa za ku ce a cikinku, Muna da Ibrahim a matsayin ubanmu; gama ina gaya muku, Allah yana da iko daga cikin waɗannan duwatsu ya ta da ’ya’ya ga Ibrahim. Kuma yanzu ma an ɗora gatari a gindin itatuwa; saboda haka kowane itace da ba ya ba da kyakkyawan ’ya’ya ana sare shi, a jefa shi cikin wuta. Ni kam ina yi muku baftisma da ruwa zuwa ga tuba; amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba; shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da wuta. Wanda matankadinsa yake a hannunsa, zai kuma tsarkake masussukarsa sarai, ya tattara alkamasarsa cikin rumbu; amma zai ƙone ƙaiƙayin da wutar da ba ta mutuwa. Matiyu 3:9–12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

Adventisancin Laodiceya za a tofar da shi daga bakin Ubangiji, sai dai ga waɗannan mutum-mutane da za su iya tuba. Adventisancin Laodiceya za a binne shi a cikin kabari ɗaya da mutanen alkawari na dā waɗanda suka ƙi saƙon Miller aka binne a cikinsa, gama su ma yanzu sun zama mutanen alkawari na dā dangane da mutum dubu ɗari da arba’in da huɗu. Tawayen shekara ta 1863 annabi wanda ya fito daga Yahuza ya kwatanta shi, wanda shi ma ya bar annabcin sarki Josiah.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “A maimakon mu zama kamar duniya, ya kamata mu ƙara bambanta da duniya ƙwarai da gaske. Shaiɗan ya haɗa kansa da ikilisiyoyi, kuma zai ci gaba da haɗuwa da su, wajen yin wani babban yunƙuri na musamman gāba da gaskiyar Allah. Duk abin da mutanen Allah suke yi domin kutsawa cikin duniya zai tayar da tsayayyar hamayya daga ikon duhu. Babban rikici na ƙarshe na abokin gāba zai kasance mai tsananin ƙuduri ƙwarai. Zai zama yaƙi na ƙarshe tsakanin ikon duhu da ikon haske. Kowane ɗan Allah na gaskiya zai yi yaƙi da ƙarfin hali a ɓangaren Almasihu. Waɗanda a cikin wannan babban rikici suka bar kansu su fi karkata ga ɓangaren duniya fiye da na Allah, a ƙarshe za su sa kansu gaba ɗaya a ɓangaren duniya. Waɗanda suka rikice a fahimtarsu game da Kalmar, waɗanda suka kasa ganin ma’anar maƙiyin Almasihu, tabbatacce za su sa kansu a ɓangaren maƙiyin Almasihu. Yanzu ba lokaci ba ne gare mu mu gauraya da duniya. Daniyel yana tsaye a cikin rabonsa da matsayinsa. Annabce-annabcen Daniyel da na Yohanna wajibi ne a fahimce su. Suna fassara juna. Suna ba duniya gaskiyoyi waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a duniya. Ta wurin cikarsu a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Ubangiji na shirin hukunta duniya saboda muguntarta. Yana shirin hukunta ƙungiyoyin addini saboda ƙin haske da gaskiyar da aka ba su. Babban saƙon nan, mai haɗa saƙonnin mala’ika na fari, na biyu, da na uku, dole ne a ba duniya. Wannan shi ne ya kamata ya zama babban nauyin aikinmu. Waɗanda suke gaskatawa da gaske ga Almasihu za su daidaita kansu a fili da dokar Jehobah. Asabar ita ce alama tsakanin Allah da mutanensa, kuma dole ne mu bayyanar da daidaituwarmu da dokar Allah ta wurin kiyaye Asabar. Ita ce za ta zama alamar bambanci tsakanin zaɓaɓɓun mutanen Allah da duniya. Yana da matuƙar muhimmanci mutum ya kasance mai aminci ga Allah. Wannan ya ƙunshi gyaran kiwon lafiya. Yana nufin cewa abincinmu dole ne ya kasance mai sauƙi, cewa dole ne mu kasance masu kamunkai cikin kowane abu. Yawan ire-iren abinci da ake yawan gani a kan tebura ba dole ba ne, amma abin cutarwa ne ƙwarai. Dole ne a kiyaye tunani da jiki cikin mafi kyawun yanayin lafiya. Sai waɗanda aka horas cikin sani da tsoron Allah kaɗai ya kamata a zaɓa su ɗauki alhaki. Waɗanda suka daɗe cikin gaskiya, duk da haka ba sa iya bambance tsakanin tsarkakan ƙa’idodin adalci da ƙa’idodin mugunta, waɗanda fahimtarsu game da adalci, jinƙai, da ƙaunar Allah ta duhunta, ya kamata a sauke musu nauyin alhaki.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “Allah yana da muhimman darussa da mutanensa za su koya. Da an koyi waɗannan darussa tun da farko, da aikinsa bai kasance inda yake a yau ba. Abu ɗaya dole ne a yi. Kada a ɓoye gaskiya daga masu hidima ko daga mutanen da suke cikin matsayi na alhaki saboda tsoron jawo fushinsu. Dole ne a haɗa da cibiyoyinmu maza waɗanda cikin tawali’u da hikima za su bayyana dukan shawarar Allah. Fushin Allah yana ƙuna a kan waɗanda, cikin kwanciyar hankali ta jiki da kuma don riba, suka nuna raini ga yadda yake gudanarwa. Suna jefa wadata ta aikin cikin haɗari.

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “Kowace hanyar ƙarya ruɗu ce, kuma idan aka nace a kanta, a ƙarshe za ta kawo hallaka. Saboda haka Ubangiji yana barin waɗanda suke riƙe da shirye-shiryen ƙarya su hallaka. A daidai lokacin da ake jin yabo da kirari, sai hallaka ta zo kwatsam. Akwai waɗansu waɗanda, ko da yake sun san game da tsautawar da waɗansu suka karɓa saboda rashin aminci, suna juya baya daga gargaɗi. Waɗannan suna da laifi ninki biyu. Sun san nufin Ubangiji amma ba su aikata shi ba. Azabarsu za ta dace gwargwadon laifinsu. Ba su yarda su yi hankali ga maganar Ubangiji ba.” Kress Collection, 105, 106.

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