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# Rome Establishes the Vision - Number Nine

Roma ta Kafafa Wahayin — Lamba Tara

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Ƙin Amincewa da Tubalai: Muhawarar “Na Kullum” da Illolin Musun Gaskiya cikin Annabcin Adventist

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

A halin yanzu muna nazarin jerin annabci na muhawarori cikin tarihin Adventist da suka faru game da alamomi dabam-dabam na Roma. A halin yanzu muna magana ne a kan “na kullum” a cikin littafin Daniyel. Wannan muhawarar tana wakiltar ƙin amincewa da tubalan Adventism, ƙin amincewa da ikon Ruhun Annabci, da kuma ƙin amincewa da manzon da Allah ya zaɓa. Ƙin aikin Miller kuma yana wakiltar ƙin umarnin da mala’ikun sama suka ba Miller, waɗanda suka jagoranci Miller zuwa ga fahimtarsa game da saƙon da ya fito daga ƙaruwa cikin sani lokacin da aka buɗe littafin Daniyel a 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Waɗanda suke ƙin gaskiyar da ke bayyana ikon nan (Roma ta arna) wanda ya hana ikon papanci bayyanuwa a cikin 2 Tasalonikawa, suna nuna cewa ba sa ƙaunar gaskiya; kuma saboda ƙin ƙaunar gaskiya, suna karɓar ƙarya. Ita kuwa ƙaryar, bi da bi, tana kawo musu ruɗu mai ƙarfi. Ƙarya ita ce sababi, ruɗu mai ƙarfi da suke karɓa kuwa shi ne sakamako. Rashin ƙaunar gaskiya shi ne abin da yake motsa su. Ƙaryar tana wakiltar zaɓin karɓar koyarwar Littafi Mai Tsarki ta hanyar yarda da ra’ayoyi masu yawa, saɓanin waɗanda suka gaskata da cikakkiyar gaskiya. Wannan ne ya sa wakilcin Ishaya na ruɗu mai ƙarfi na Bulus aka wakilta a matsayin ruɗuce-ruɗuce, ba kawai ruɗu ɗaya ba. Sauran rukuni kuwa su ne waɗanda suke ƙaunar gaskiya, suna karɓar ƙa’idar cikakkiyar gaskiya, kuma Ishaya ya bayyana su a matsayin waɗanda suke rawar jiki a gaban maganar Allah.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Ga abin da Ubangiji ya ce, Sama kursiyina ne, duniya kuma matattakalar ƙafafuna ce: ina gidan da kuke gina mini? kuma ina wurin hutuna? Gama hannuna ne ya yi dukan waɗannan abubuwa, haka kuwa dukan waɗannan abubuwa suka kasance, in ji Ubangiji: amma ga wannan mutum zan duba, wato gare shi mai talauci, mai karyayyen ruhu, kuma mai rawar jiki ga maganata. Wanda ya yanka sa kamar ya kashe mutum ne; wanda ya miƙa ɗan rago hadaya, kamar ya karya wuyan kare ne; wanda ya miƙa baiko, kamar ya miƙa jinin alade ne; wanda ya ƙona turare, kamar ya sa wa gunki albarka ne. I, sun zaɓi hanyoyinsu na kansu, ransu kuma yana jin daɗin abubuwan ƙyama nasu. Ni ma zan zaɓi ruɗewarsu, in kawo tsoronsu a kansu; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su ji ba: amma suka aikata mugunta a gabana, suka kuma zaɓi abin da ban ji daɗinsa ba. Ku ji maganar Ubangiji, ku da kuke rawar jiki ga maganarsa; ’yan’uwanku da suka ƙi ku, waɗanda suka kore ku saboda sunana, suka ce, Bari a ɗaukaka Ubangiji: amma shi zai bayyana domin farin cikinku, su kuwa za su kunyata. Ishaya 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Waɗanda suke rawar jiki a gaban Maganar Allah su ne korarrun Isra’ila, waɗanda a kwanaki na ƙarshe su ne waɗanda aka wakilta a matsayin tuta.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Zai kafa tuta domin al’ummai, zai kuma tattara korarrun Isra’ila, ya kuma haɗa warwatsattun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Allah ya bayyana cewa Shi ne ya gina gidan da rukunin da ke gabatar da baiko gurɓatattu suke iƙirarin cewa su ne suka gina. Wannan ne gidan da suke dogara gare shi sa’ad da suke shelar cewa, “Haikalin Ubangiji, haikalin Ubangiji, haikalin Ubangiji ke nan.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Ka tsaya a ƙofar gidan Ubangiji, ka kuma yi shelar wannan magana a can, ka ce, Ku ji maganar Ubangiji, dukanku na Yahuza, masu shiga ta waɗannan ƙofofi domin su yi wa Ubangiji sujada. Ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, yana cewa, Ku gyara hanyoyinku da ayyukanku, ni kuwa zan sa ku zauna a wannan wuri. Kada ku dogara ga kalmomin ƙarya, kuna cewa, Haikalin Ubangiji, Haikalin Ubangiji, Haikalin Ubangiji, ga waɗannan. Irmiya 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Waɗanda suke “dogara” ga kalmomin ƙarya, su ne waɗanda suka gaskata ƙarya. Gidan da Ubangiji ya gina an ɗaga shi ne a kan harsashin da shi ma ya yi. Rukunin mutanen da suka ƙi amsawa sa’ad da Allah ya kira, sun zaɓi hanyoyinsu na kansu kuma sun ji daɗin abubuwan banƙyama. Sun zaɓi “hanyoyi,” da “abubuwan banƙyama,” a cikin jam’i, alhali kuwa Irmiya ya bayyana cewa hanya guda ce kaɗai ta tafiya a cikinta.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Ga abin da Ubangiji ya ce, Ku tsaya a hanyoyi, ku duba, ku kuma tambayi tsoffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta, za ku kuwa sami hutu ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari karar ƙaho. Amma suka ce, Ba za mu saurara ba. Saboda haka ku ji, ya al’ummai, ku kuma sani, ya taro, abin da yake a cikinsu. Ki ji, ya duniya: ga shi, zan kawo masifa a kan wannan mutane, wato ’ya’yan tunaninsu, domin ba su saurari maganata ba, ko kuwa dokata, amma sun ƙi ta. Don me ake kawo mini turare daga Sheba, da kuma ƙanshin sanda mai daɗi daga ƙasa mai nisa? Hadayunku na ƙonawa ba su karɓuwa a gare ni, hadayunku kuma ba su da daɗi a gare ni. Irmiya 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

A sura ta goma sha biyar, Irmiya ya kira muguwar ikilisiya wadda ba za ta ji ba, ko da yake suna da kunnuwa, da “taron masu ba’a.” An ba wannan ikilisiya “mai tsaro” a cikin tarihin saƙonnin mala’ika na farko da na biyu, sannan kuma a cikin tarihin mala’ika na uku, amma suka ƙi yin tafiya a hanya mai kyau, wato tsofaffin hanyoyi. A maimakon haka, suka yi tafiya a cikin “hanyoyi.” Saboda wannan ne, Ishaya ya nuna cewa Allah zai zaɓi ruɗe-ruɗe masu yawa, domin sun zaɓi yalwar hanyoyin ƙarya maimakon tabbatacciyar hanya ta tsofaffin hanyoyi. Kamar yadda yake a cikin shaidar Ishaya, bautar taron masu ba’a Ubangiji ya ƙi ta. ’Yar’uwa White ta danganta kai tsaye yawaitar ruɗe-ruɗe ta Ishaya da babban ruɗin Bulus, kuma ta sa shi a cikin mahallin ƙin yarda da tushen gaskiya, wato tushen da Ubangiji ya gina kuma yake gina gidansa a kai.

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

> “Shi wanda yake gani a ƙarƙashin abin da yake a bayyane, wanda yake karanta zukatan dukan mutane, yana cewa game da waɗanda suka sami babban haske: ‘Ba su shan baƙin ciki kuma ba su firgita ba saboda yanayinsu na ɗabi’a da na ruhaniya.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan banƙyama nasu. Ni ma zan zaɓi ruɗinsu, in kuma kawo tsoronsu a kansu; domin sa’ad da na kira, babu wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: amma suka aikata mugunta a gaban idona, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya,’ domin ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma suna jin daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tasalonikawa 2:11, 10, 12.”

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

> “Malamin sama ya yi tambaya: ‘Wace irin ruɗi ce ta fi ƙarfi da za ta iya yaudarar hankali fiye da riƙon cewa kana gini a kan madaidaicin tushe kuma Allah yana karɓar ayyukanka, alhali a zahiri kana aiwatar da abubuwa masu yawa bisa ga hikimar duniya kuma kana yin zunubi ga Jehovah? Kai, babban ruɗi ne, ruɗi mai jan hankali, wanda yake mamaye tunani sa’ad da mutanen da suka taɓa sanin gaskiya suka rikita siffar ibada da ruhu da ikon ta; sa’ad da suke zaton cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba sa bukatar kome, alhali a zahiri suna bukatar kome da kome.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Allah bai canja ga bayinsa masu aminci waɗanda suke kiyaye tufafinsu marasa tabo ba. Amma da yawa suna ta kira, ‘Salama da kwanciyar rai,’ alhali hallaka ta ba-zata tana zuwa a kansu. Sai dai idan akwai cikakkiyar tuba, sai dai idan mutane sun ƙasƙantar da zukatansu ta wurin ikirari kuma suka karɓi gaskiya kamar yadda take cikin Yesu, ba za su taɓa shiga sama ba. Sa’ad da tsarkakewa za ta faru a cikin sahunmu, ba za mu ƙara zaune cikin sakewa ba, muna taƙama da cewa mu masu arziki ne, mun ƙaru da dukiya, ba mu kuma bukatar kome ba.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Wane ne zai iya faɗa da gaskiya cewa: ‘An gwada zinariyarmu a cikin wuta; tufafinmu kuwa ba su da tabo daga duniya’? Na ga Malaminmu yana nuna tufafin abin da ake kira adalci. Da Ya tube su, sai Ya bayyana ƙazantar da take ɓoye a ƙarƙashinsu. Sa’an nan Ya ce mini: ‘Ba ka ganin yadda suka rufe ƙazantarsu da ruɓewar halayyarsu da riya? “Yaya birni mai aminci ya zama karuwa!” An mai da gidan Ubana gidan ciniki, wurin da kasancewar Allah da ɗaukakarsa suka riga suka tashi daga gare shi! Saboda wannan ne akwai rauni, ƙarfi kuma ya rasa.’” Testimonies, juzu’i na 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

A cikin wannan nassi, an bayyana taron masu ba’a na Irmiya a matsayin Laodikeyawa, waɗanda su ne budurwai marasa hikima.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Yanayin Ikilisiya da budurwai marasa hikima suke wakilta, an kuma yi magana a kansa a matsayin yanayin Laodikiya.” Review and Herald, Augustu 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Budurwai marasa hikima sun bayyana rashin mai nasu a lokacin isowar Kiran Tsakar Dare, sa’ad da suka karɓi ruɗu wanda ya yi daidai da zaɓinsu na dā game da wace hanya za su bi, alhali suna ƙin tsofaffin hanyoyin Irmiya. A cikin tsofaffin hanyoyin ne ake samun hutawa da wartsakewa, kuma hutawar da wartsakewar ita ce ruwan sama na ƙarshe.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “An nuna mini zuwa ga lokacin da saƙon mala’ika na uku yake rufewa. Ikon Allah ya sauka a kan mutanensa; sun kammala aikinsu kuma an shirya su domin sa’ar gwaji da ke gabansu. Sun karɓi ruwan sama na ƙarshe, ko wartsakewa daga gaban Ubangiji, kuma shaidar mai rai ta sake farfaɗowa. Gargaɗi na ƙarshe mai girma ya yi amo ko’ina, kuma ya tayar da mazaunan duniya ya kuma fusata su, waɗanda ba za su karɓi saƙon ba.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

A lokacin zubowar Ruhu Mai Tsarki ne ake zubawa wawaye budurwowi na Laodiceya, waɗanda ba sa ƙaunar gaskiya, ruɗani mai ƙarfi, sabili da haka suka zaɓi su gaskata ƙarya maimakon gaskiya. Ana daidaita ƙin gaskiya da ƙin doka, gama dokar Allah ta kasance a cikin ƙa’idodinsa na annabci.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Wahayi ba ƙirƙira ko ƙaga wani sabon abu ba ne, sai dai bayyanar abin da, har sai an bayyana shi, ba a san shi ga ’yan Adam ba. Manyan gaskiyoyi na har abada da suke ƙunshe cikin bishara ana bayyana su ta wurin bincike mai himma da kuma ƙasƙantar da kanmu a gaban Allah. Malami na Allahntaka yana jagorantar tunanin mai tawali’u da yake neman gaskiya; kuma ta wurin jagorancin Ruhu Mai Tsarki, ana sanar da shi gaskiyoyin Kalmar. Kuma ba za a sami wata hanya ta sani da ta fi wannan tabbaci da tasiri ba kamar a jagorance mu ta wannan hanya. Alkawarin Mai Ceto shi ne, ‘Amma idan shi, Ruhun gaskiya, ya zo, zai bishe ku cikin dukan gaskiya.’ Ta wurin rabon Ruhu Mai Tsarki ne ake sa mu fahimci Kalmar Allah.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> “Mai zabura ya rubuta, ‘Ta yaya saurayi zai tsarkake hanyarsa? Ta wurin kiyaye ta bisa ga maganarka. Da dukan zuciyata na neme ka: Ya Ubangiji, kada ka bar ni in kauce daga umarnanka.... Ka buɗe idanuna, domin in ga abubuwa masu banmamaki daga cikin dokarka.’

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Ana yi mana gargaɗi mu nemi gaskiya kamar neman ɓoyayyen taska. Ubangiji yana buɗe fahimtar mai neman gaskiya na gaskiya; Ruhu Mai Tsarki kuma yana ba shi ikon fahimtar gaskiyoyin wahayi. Wannan ne mai zabura yake nufi sa’ad da yake roƙon a buɗe idanunsa domin ya ga abubuwa masu banmamaki daga cikin Shari’a. Sa’ad da rai yake ƙishirwa ga madaukakan kyaututtukan Yesu Almasihu, ana ba tunani ikon fahimtar ɗaukakar duniya mafi kyau. Sai dai ta wurin taimakon Malamin allahntaka kaɗai za mu iya fahimtar gaskiyoyin Kalmar Allah. A makarantar Almasihu muna koyon kasancewa masu tawali’u da ƙanƙan da kai domin an ba mu fahimtar asiran ibada.” Sabbath School Worker, December 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Ƙin karɓar saƙon ko kuma hanyar aikin ruwan sama na ƙarshe, ƙin karɓar dokar Allah ne. Sa’ad da Irmiya ya faɗa cewa “ba su saurari maganata ba, ko kuwa dokata ba, amma sun ƙi ta,” yana daidaita magana da Hoshea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> An hallaka mutanena saboda rashin sani; domin ka ƙi ilimi, ni ma zan ƙi ka, har ba za ka zama firistina ba; da yake ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Ilimin da wawaye suke ƙi shi ne ƙaruwa cikin ilimi, wanda Daniyel ya bayyana a matsayin abin da zai faru a lokacin ƙarshe. A lokacin ƙarshe a shekara ta 1798, sa’an nan kuma a lokacin ƙarshe a shekara ta 1989, an sami ƙaruwa cikin ilimi wadda aka tsara ta a sarari ta wurin manzon da Allah ya zaɓa ya yi amfani da shi yayin da yake kafa tushen kowane ɗaya daga cikin waɗannan tsararraki biyu masu daidaituwa. Waɗannan gaskiyoyin tushe an tsara su bisa ga waɗansu ƙa’idodi na Littafi Mai Tsarki waɗanda aka bayyana wa zaɓaɓɓun manzanni na tarihohinsu daban-daban, kuma waɗannan gaskiyoyin tushe su ne tsofaffin hanyoyin Irmiya, kuma su ne gaskiyoyin da a ƙarshe suke wakiltar mai na saƙon tsakar dare da saƙon kiran ƙarfi. Ruwan sama na ƙarshe yana haifar da saƙon Kiran Tsakar Dare a tarihin hatimin dubu ɗari da arba’in da huɗu, sannan daga baya yana haifar da saƙon kiran ƙarfi a tarihin tattara sauran garken Allah da har yanzu yake cikin Babila. Ruwan sama na ƙarshe duka saƙo ne kuma hanya ce ta aiki wadda take haifar da saƙon. Ƙaruwa cikin ilimin Daniyel tana ƙaddamar da tsarin gwaji mai matakai uku.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Mugayen mutanen Daniyel su ne budurwai marasa hikima na Matiyu waɗanda suka zaɓi su ci gaba da riƙe yanayinsu na Laodikiya. Ana bayyanar da yanayinsu a mataki na uku cikin gwaje-gwaje uku na Daniyel, lokacin da ake gwada masu hikima da mugaye duka. Gwaji na ƙarshe shi ne inda ake aiwatar da shari’a, kuma rukunai biyun suna bayyana ko suna da mai.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Har ila yau waɗannan misalai suna koyar da cewa ba za a kasance da wani lokacin gwaji bayan shari’a ba. Sa’ad da aikin bishara ya cika, nan da nan sai rarrabewa ya biyo baya tsakanin nagari da mugaye, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Bayyanar hali a gwaji na uku tana tantance masu sujada ko dai wawaye ne na Laodicea ko kuwa masu hikima ne na Filadelfiya. Ana cika gwaji na ƙarshe tare da saƙon ruwan sama na ƙarshe, wanda aka fito da shi fili ta hanyar tsarin aikin ruwan sama na ƙarshe. Ƙin amincewa da tsarin aikin ruwan sama na ƙarshe yana sa rai ya shiga matsayi inda ba zai iya fahimtar saƙon ruwan sama na ƙarshe ba. Ishaya ya bayyana saƙon da tsarin aikin a matsayin gwaji na ƙarshe.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Wa zai koya wa sani? Kuma wa zai sa ya fahimci koyarwa? Waɗanda aka yaye daga nono, aka janye su daga mama. Gama dole ne umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can. Gama da leɓɓa masu tangaɗi da wani harshe zai yi magana da wannan jama'a. Waɗanda ya ce musu, “Wannan ne hutun da za ku sa masu gajiya su huta da shi; wannan kuma shi ne wartsakewa”; duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta kasance gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a kakkarye su, a kama su da tarko, a kuma cafke su. Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, ku da kuke mulkin wannan jama'a wadda take cikin Urushalima. Domin kun ce, “Mun ƙulla alkawari da mutuwa, kuma da lahira muna da yarjejeniya; sa’ad da bulalar ambaliya za ta ratsa, ba za ta zo a kanmu ba; gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara muka ɓoye kanmu.” Saboda haka ga abin da Ubangiji Allah yana cewa, “Duba, na aza a Sihiyona dutse domin tushe, gwadadden dutse, dutsen kusurwa mai daraja, tabbataccen tushe; wanda ya ba da gaskiya ba zai yi gaggawa ba. Zan kuma aza shari’a bisa ma’auni, adalci kuma bisa maginin a tsaye; ƙanƙara kuma za ta share mafakar ƙarya, ruwaye kuma za su mamaye maɓoyar. Alkawarinku da mutuwa kuwa za a warware shi, yarjejeniyarku kuma da lahira ba za ta tsaya ba; sa’ad da bulalar ambaliya za ta ratsa, sa’an nan za a tattake ku da ita.” Ishaya 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Bulalar da take malalowa” ta annabcin Littafi Mai Tsarki ita ce rikicin dokar Lahadi mai ci gaba, wanda yake farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka. Waɗannan wawaye, mugayen Laodiceyawa waɗanda ba su mallaki “ƙaunar gaskiya” ba, sabili da haka suke ƙin ƙaruwa cikin sani, suna gaskata cewa “bulalar da take malalowa” “ba za ta zo” a kansu ba, domin a cikin sauran abubuwa, sun zaɓi su karɓi ma’anar ƙarya ta wata alama ta Roma a annabcin Littafi Mai Tsarki. Ta yin haka, sun samar da ƙirar annabci ta ƙarya bisa tushen annabci na kansu. Tushensu an gina shi ne a kan yashi, wanda yake wakiltar tarin ƙananan duwatsu da aka murƙushe. Tushen masu hikima kuwa an gina shi ne a kan Dutsen nan guda ɗaya.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Bisa ga alherin Allah da aka ba ni, kamar ƙwararren magini mai hikima, na kafa harsashi, wani kuma yana ginawa a kai. Amma kowa yă yi hankali yadda yake ginawa a kai. Gama ba mai iya kafa wani harsashi dabam sai wanda aka riga aka kafa, wanda kuwa shi ne Yesu Almasihu. To, in wani ya gina a kan wannan harsashi da zinariya, azurfa, duwatsu masu daraja, itace, ciyawa, ƙaiƙayi; aikin kowane mutum za a bayyanar da shi sarai: gama ranar za ta bayyana shi, domin za a bayyana ta ta wurin wuta; wutar kuwa za ta gwada aikin kowane mutum, irin yadda yake. 1 Korintiyawa 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

An kwatanta tushe na ƙarya da tushen gaskiya, wanda shi ne Almasihu Yesu—Dutsen nan. Ana bayyana ko tushe na gaskiya ne ko na ƙarya a gwaji na ƙarshe cikin gwaje-gwaje uku na Daniyel. Ana “bayyana shi ta wuta”—wutar Manzon Alkawari, wanda zai zo haikalinsa ba zato ba tsammani. Sa’an nan kuma a bayyana wani rukuni waɗanda suka yi alkawari da mutuwa, kuma a bayyana wani rukuni waɗanda suka yi alkawarin rai.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Ga shi, zan aiko da manzona, shi kuwa zai shirya hanya a gabana: Ubangiji kuma, wanda kuke nema, zai zo haikalinsa farat ɗaya; wato manzon alkawarin, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure ranar zuwansa? Wa kuma zai tsaya sa’ad da ya bayyana? Gama shi kamar wutar mai tacewa ne, kuma kamar sabulun masu wanki: Zai zauna kamar mai tacewa da mai tsarkake azurfa: zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuda da ta Urushalima za su zama abin karɓa ga Ubangiji, kamar a kwanakin dā, kamar kuma a shekarun farko. Zan kuma kusato gare ku domin shari’a; zan zama shaida mai sauri a kan masu sihiri, da mazinata, da masu rantsuwar ƙarya, da waɗanda suke danne ma’aikaci game da hakkinsa, da gwauruwa, da maraya, da waɗanda suke karkatar da baƙo daga haƙƙinsa, ba kuma sa jin tsorona, in ji Ubangijin runduna. Malachi 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Manzon Alkawari yana kusantowa domin shari’a sa’ad da tsarin gwajin Daniyel ya kai ga gwaji na uku, kuma ake gwada masu hikima da mugaye. Tsarin gwaji mai matakai uku na Daniyel yana farawa ne a lokacin ƙarshe, sa’ad da aka buɗe littafin Daniyel, kuma ilimi ya ƙaru. Wannan ƙaruwa ta ilimi tana samun bayyana a sarari ta wurin aikin zaɓaɓɓen manzo wanda yake busa ƙaho. Malaki ya kira wannan manzo da “manzo” wanda “ya shirya hanya” a gaban zuwan Manzon Alkawari, wanda yake bayyanawa ta wurin wuta su wanene suka shiga cikin alkawari tare da Shi, ko kuwa su wanene suka zaɓi su yi alkawari da mutuwa. A tarihin Milleriyawa, Almasihu ya zo ba zato zuwa haikalinsa a ranar 22 ga Oktoba, 1844, wata alamar hanya wadda take nuni tun da wuri ga dokar Lahadi mai zuwa nan ba da daɗewa ba.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Zuwan Kristi a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wurin Tsarki, kamar yadda aka nuna a cikin Daniyel 8:14; da zuwan Ɗan Mutum zuwa wurin Mai-Tsofaffin Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da kuma zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malaki ya annabta, dukkansu kwatancin abu guda ne; kuma wannan ma an wakilta shi da zuwan ango zuwa bikin aure, kamar yadda Kristi ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Na ƙarshe cikin gwaje-gwaje uku na Daniyel yana faruwa ne a dokar Lahadi da ke gabatowa nan ba da daɗewa ba, sa’ad da Manzon Alkawari ya zo domin ya bayyana ta wurin wuta wanda ya yi alkawari da rai ko da mutuwa, abin da aka sanya cikin mahallin Lawiyawa. Sa’ad da Malaki ya kwatanta budurwai masu hikima da marasa hikima na Matiyu, waɗanda su ne Lawodikeyawa da Filadelpiyawa na Yohanna, da kuma masu hikima da mugaye na Daniyel, ana gwada ƙungiyoyin biyu da wuta, sa’an nan kuma su bayyana ko wanene Balarabe, ko kuma wanda ba Balarabe ba ne, Lawi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Lawiyawa alama ne ta waɗanda suka tsaya da aminci a cikin tawaye biyu na maruƙan zinariya. Tawaye na farko shi ne na Haruna, na biyun kuma shi ne tawayen Yerobowam. A cikin misalan biyu, Lawiyawa sun wakilci masu aminci, kuma misalan biyun duka suna bayar da shaidu biyu na aminci na wani rukuni da Lawiyawa ke wakilta a dokar Lahadi mai zuwa ba da daɗewa ba. Haruna ya yi maraki na zinariya. Zinariya alama ce ta Babila, kuma maraki siffar dabba ce. Sa’an nan ya kafa wani biki, kuma wawaye mutane suka yi rawa tsirara kewaye da marakin. Dukan tawayensu ya ginu, kuma ya sami ƙarfafawa, a cikin ƙin amincewarsu da Musa, zaɓaɓɓen manzo.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Sai Musa ya ce wa Haruna, “Mene ne wannan jama’a suka yi maka, har ka jawo musu irin wannan babban zunubi?” Sai Haruna ya ce, “Kada fushin ranka yă ƙuna, ya shugabana: ka san wannan jama’a, cewa sun duƙufa ga mugunta. Gama suka ce mini, ‘Ka yi mana alloli da za su tafi gabanmu: gama wannan Musa, mutumin da ya fito da mu daga ƙasar Masar, ba mu san abin da ya same shi ba.’ Sai na ce musu, ‘Duk wanda yake da zinariya, su cire ta.’ Sai suka ba ni ita: sa’an nan na jefa ta cikin wuta, sai wannan maraƙin ya fito.” Da Musa ya ga cewa jama’ar tsirara suke; (gama Haruna ya barsu tsirara domin kunyarsu a gaban maƙiyansu:) Sai Musa ya tsaya a ƙofar sansani, ya ce, “Duk wanda yake na Ubangiji ne, bari yă zo wurina.” Sai dukan ’ya’yan Lawi suka taru zuwa gare shi. Sai ya ce musu, “Ga abin da Ubangiji Allah na Isra’ila ya ce, ‘Kowa yă ɗaura takobinsa a gefensa, ku shiga ku fita daga ƙofa zuwa ƙofa cikin dukan sansani, ku kashe kowa ɗan’uwansa, da kowa abokinsa, da kowa maƙwabcinsa.’” Sai ’ya’yan Lawi suka yi bisa ga maganar Musa: a wannan rana kuwa kusan mutane dubu uku daga cikin jama’a suka mutu. Fitowa 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Waɗanda suka yi rawa su ne Lawodikiyawa waɗanda suka bayyanar da “kunyar tsiraicinsu,” wadda ita ce gargaɗin annoba ta shida, gargaɗi game da wajibcin fahimtar daidai tsarin ninki uku na Roma ta zamani a matsayin macijin, dabbar, da annabin ƙarya. Wannan gargaɗi yana warware fassarar keɓaɓɓiya ta Uriah Smith da ta hallaka gaskiyoyin da suke da alaƙa da annoba ta shida da Armageddon.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Waɗanda suka bayyana yanayinsu na Laodicea sun ƙi ikon manzon da aka zaɓa, kuma suka nuna irin wannan ruɗaɗɗen fahimta kamar waɗanda suka zaɓi su gane alamar Shaiɗanu ta “na kullum” a matsayin alamar Allah ta hidimar Almasihu a cikin Wuri Mai Tsarki. Sun danganta kubutarsu ga wani allah na alama, amma allahn da suka zaɓa su bauta wa alama ce ta allahn Masar, kuma Masar alama ce ta macijin. Kamar yadda yake da Adventism na Laodicea, sun ƙi gaskiyar cewa “na kullum” alama ce ta Roma arna, wato macijin, kuma suka bayyana alamar Shaiɗanu a matsayin alamar Almasihu.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ɗan mutum, ka mai da fuskarka gāba da Fir'auna sarkin Masar, ka yi annabci a kansa, da kuma a kan dukan Masar. Ka yi magana, ka ce, Ga abin da Ubangiji Allah ya ce: Duba, ina gāba da kai, ya Fir'auna sarkin Masar, babban maciji wanda yake kwance a tsakiyar kogunansa, wanda ya ce, Kogina nawa ne, ni kuma na yi shi domin kaina. Ezekiyel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

‘Yan tawayen Haruna sun gaskata ƙaryar cewa alamar macijin nan, wadda ɗan maraƙin zinariya ya wakilta, ita ce allahn da ya cece su daga bauta ta Masar. Adventism na Laodicea yana gaskata ƙaryar cewa alamar Roma arna (macijin nan), wadda “na kullum” ya wakilta, alama ce ta Almasihu wanda aikinsa shi ne ya kuɓutar da mutane daga bautar zunubi cikin hidimarsa a Wuri Mai Tsarki na sama. Sun kuma ƙi saƙon zaɓaɓɓen manzo, kamar yadda Adventism na Laodicea ya yi a cikin jayayyar game da alamar “na kullum.”

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

A cikin ƙarni na farko (1844 zuwa 1888) na Adventisancin Laodicea, sun ƙi aikin Miller na tantance lokuta bakwai. A cikin ƙarni na biyu (1888 zuwa 1919) suka fara aiwatar da tsarin ƙin gaskiyar “na kullum.” A cikin ƙarni na uku (1919 zuwa 1957) sun koma ga fahimtar Furotestoci masu ridda cewa ’yan fashin mutanenka shi ne Antiochus Epiphanes. A ranar 11 ga Satumba, 2001 suka ƙi matsayin Musulunci a cikin annabcin Littafi Mai Tsarki lokacin da masifa ta uku ta iso a wannan ranar. Kowace ɗaya daga cikin waɗannan gaskiya huɗu Miller ya riƙe ta, kuma an wakilta su a kan alluna biyu na Habakkuk, kuma kowace tana daga cikin ginshiƙan gaskiya da ake dangantawa da aikin Miller, wanda ’Yar’uwa White ta kira “zaɓaɓɓe.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Tawayen Yerobowam ya fara ne tun a farkon mulkin arewa, wanda ya ƙunshi kabilu goma waɗanda suka naɗa Yerobowam a matsayin sarkinsu na farko. Yerobowam ya yi maruƙa biyu na zinariya, ya kuma kafa ɗaya a Betel, ma’ana gidan Allah, ɗayan kuma a Dan, ma’ana hukunci. Tare, Betel da Dan suna wakiltar haɗuwar coci (Betel) da ƙasa ta mulki (Dan.) Kuma kamar yadda ya faru a tawayen Haruna, an yi maruƙan da zinariya, alamar Babila, kuma dukkansu hoto ne na dabba. Kamar yadda ya kasance game da Haruna, Yerobowam ya kafa idin shekara-shekara, ya kuma bayyana maruƙan a matsayin allolin da suka fito da mutanen Allah daga Masar.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Sai Yerobowam ya ce a cikin zuciyarsa, Yanzu mulkin zai koma ga gidan Dawuda: in wannan jama'a su haura su miƙa hadaya a cikin gidan Ubangiji a Urushalima, zuciyar wannan jama'a za ta koma ga ubangijinsu, wato ga Rehobowam sarkin Yahuda; za su kashe ni, su koma kuma ga Rehobowam sarkin Yahuda. Saboda haka sarki ya nemi shawara, ya yi maruƙa biyu na zinariya, ya ce musu, Ya yi muku yawa ku riƙa hawa zuwa Urushalima: ga allolinku, ya Isra'ila, waɗanda suka fito da kai daga ƙasar Masar. Sai ya sa ɗaya a Betel, ɗayan kuma ya sa a Dan. Wannan abu kuwa ya zama zunubi: gama jama'a suka tafi su yi sujada a gaban ɗayan, har zuwa Dan. Ya kuma gina gidan wuraren tudu, ya naɗa firistoci daga cikin mafi ƙasƙancin mutane, waɗanda ba na 'ya'yan Lawi ba ne. Yerobowam kuma ya kafa idi a wata na takwas, a rana ta goma sha biyar ga watan, kamar idin da yake a Yahuda, ya kuma miƙa hadaya a kan bagadi. Haka ya yi a Betel, yana miƙa hadaya ga maruƙan da ya yi: ya kuma kafa a Betel firistocin wuraren tudun da ya yi. Saboda haka ya miƙa hadaya a kan bagadin da ya yi a Betel, a rana ta goma sha biyar ga wata na takwas, wato a watan da ya ƙirƙira daga zuciyarsa; ya kuma kafa idi ga 'ya'yan Isra'ila: ya miƙa hadaya a kan bagadi, ya kuma ƙone turare. 1 Sarakuna 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yerobowam “ya ƙulla a cikin zuciyarsa,” abin da yake wakiltar aikin Uriah Smith wajen shigar da “fassara ta kansa,” wadda ya gina samfurinsa na annabci a kanta. Yerobowam ya bi tsarin Haruna, ta haka kuwa ya wakilci wani allahn Masar a matsayin Allah na gaskiya. Allahn da Haruna da Yerobowam suka ƙirƙira duka ya dogara ne a kan mummunar amfani da alamar yanayi biyu na Roma a matsayin alamar siyasar mulki da dabarun ikilisiya. Haruna da Yerobowam duka suna bayyana wani siffa na ikon maciji, tare da alamar siffar dabba. Saboda haka, waɗannan tarihihi biyu masu tsarki na tawaye suna wakiltar babban gwajin mutanen Allah, wanda ta wurinsa za a yanke makomarsu ta har abada. Wannan gwaji, bisa ga wahayi, shi ne gwajin samuwar siffar dabbar.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Rigimar farko game da alamar Roma a matsayin ’yan fashin mutanenka, wadda ta samu shiga cikin taswirar majagaba ta 1843, ta yi gardama cewa Antiochus Epiphanes ne ɗan fashin, maimakon gaskiyar cewa ’yan fashin Roma ne. Rigimar farko ta wakilci rigimar ƙarshe game da ’yan fashin mutanenka kasancewa Roma, inda yanzu ake gardama cewa Amurka ce ’yan fashin, ba Roma ba. Duk da haka, Antiochus alama ce ta Amurka a ayoyi goma zuwa goma sha biyar na Daniyel goma sha ɗaya, saboda haka ƙaryar farko da ƙaryar ƙarshe game da wanda ake wakilta iri ɗaya ce.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Duhu da rikicewar da ke game da abin da Antiochus ya wakilta a kwanakin ƙarshe, suna haifar da rikicewa game da siffar dabbar, kamar yadda tawayen Haruna da Yerobowam suka yi. Rikicewar da ke game da siffar dabbar tana faruwa ne daidai a lokacin da babban gwaji ga mutanen Allah shi ne kafa siffar dabbar.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Ubangiji ya nuna mini a sarari cewa za a kafa surar dabbar kafin lokacin gwaji ya rufe; gama ita ce za ta zama babban jarabawa ga mutanen Allah, wadda ta wurinta za a yanke makomarsu ta har abada. Matsayinka cike yake da irin wannan ruɗanin rashin daidaito, har kaɗan ne kaɗai za a ruɗe.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “A cikin Ru’ya ta Yohanna 13 an bayyana wannan batu sarai; [Ru’ya ta Yohanna 13:11–17, an kawo ambato].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Wannan ita ce gwajin da dole ne mutanen Allah su sha kafin a sa musu hatimi. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar jabu ta Asabar, za su kasance ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Amma waɗanda suka yi watsi da gaskiyar da ta fito daga sama, suka kuma karɓi Asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Sa’ad da ’Yar’uwa White ta amince da ra’ayin Miller cewa “na yau da kullum” yana wakiltar Roma ta arna, ta bayyana cewa tun daga 1844, “wasu ra’ayoyi,” a jam’i, an rungume su waɗanda suka haifar da “duhu da ruɗani.” Ruɗanin da ra’ayoyin ƙarya game da “na yau da kullum” suka haifar, wanda alama ce ta Roma ta arna, a matsayin “masu fashin mutanenka,” yana haifar da ruɗani da duhu game da bambanci tsakanin Roma da siffar Roma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Rigingimu na farko da na ƙarshe game da wata alamar Roma sun faru ne tsakanin mutanen alkawari na dā waɗanda ake wucewa a kansu da kuma wata al’umma wadda a lokacin tana zama sabbin mutanen alkawarin Allah. Rigimar ta ƙunshi ƙin yarda a yi mulki da tsayayyun ƙa’idojin nahawu, domin kalmar “kuma” a aya ta goma sha huɗu, Furotesta sun ƙi amincewa da ita, ta haka suna da’awar cewa dole ne ’yan fashin su kasance ikon nan ɗaya da aka wakilta a cikin ayoyin da suka gabata.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Ya wakilci karkatar da Nassosi ne sa’ad da aka tilasta a mai da Antiochus “’yan fashi.” Fassara ce ta kashin kai, domin kowace koyarwar ƙarya da take gaba da gaskiya fassara ce ta kashin kai. Rigimar da kanta ta zama wata tushen gaskiya, domin an rubuta ta a kan taswirar pioniyoyi ta 1843. Tabbatar da taswirar ta wurin wahayi ya tabbatar kuma ya halasta “’yan fashi” a matsayin alamar Roma, ya kuma ɗaukaka muhimmancin gaskiyar, domin ƙin karɓar koyarwar yana nufin ƙin yarda da duka biyun: tushe-tushen bangaskiya da ikon Ruhun Annabci.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Fahimta daidai game da ’yan fashin mutanenka da suke wakiltar Roma, idan aka haɗa da tsarin annabci da mala’iku suka ba William Miller, domin ya yi daidai da tsarin annabci da ya kai ga fahimta kuma ya gabatar, wato: cewa Roma ta arna da ta papacy su ne ginshiƙin dukan aikace-aikacen annabcin da ya yi.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Fassararsa ta kashin kai da Uriah Smith ya yi, wadda ta bayyana sarkin arewa a aya ta talatin da shida na Daniyel goma sha ɗaya a matsayin Faransa, sannan kuma a aya ta arba’in a matsayin Turkiyya, ta ƙunshi tantancewa biyu marasa gaskiya game da sarkin arewa. Ƙin amincewar da Smith ya yi da harsasan tushe a shekara ta 1863 ya haifar da makanta wadda ta hana shi ganin wata ƙa’ida mafi asali ta annabci, wato: cewa kusan a lokacin Almasihu, annabci ya bayyana ƙungiyoyin ruhaniya na zamani waɗanda tsoffin ƙungiyoyi na zahiri suka kasance alamarsu ta gaba. Bulus ya koyar da wannan gaskiya a sarari sa’ad da ya nuna cewa abin da ya fara zuwa shi ne na zahiri, daga baya kuma na ruhaniya.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Amma ba abin da yake na ruhaniya ne ya fara ba, sai dai abin da yake na halitta; daga baya kuma sai abin da yake na ruhaniya. 1 Korintiyawa 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith yana cikin mutanen alkawari waɗanda suka maye gurbin Furotesta masu ridda a matsayin mutanen Allah, amma ya goyi bayan tawayensu sa’ad da ya ƙi sau bakwai, ya kuma gabatar da jadawalinsa na 1863. Aiwatar da fassararsa ta kansa ya haifar da fahimtar ƙarya game da Armageddon a cikin Ru’ya ta Yohanna sura ta goma sha shida, wadda kuma wata gwaji ce game da sahihin fahimtar Roma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Da muhawara ta farko game da ’yan fashi, Smith ya wakilci waɗanda suka shiga cikin cikawar farko ta misalin budurwai goma. Saboda haka, tare da ra’ayinsa na kashin kansa game da sarkin arewa, yana wakiltar al’ummar alkawari waɗanda ake wucewa a tsakaninsu daga 1856 zuwa 1863, yayinda suka zama Ikilisiyar Adventist ta Rana ta Bakwai ta Laodicea. Kamar yadda ya kasance da Furotestoci a muhawarar ’yan fashi, Smith ya yi biris da ikon nahawu na nassin da ya karkatar da shi ta wurin fassararsa ta kashin kansa, domin ta fuskar nahawu sarkin arewa daga aya ta talatin da ɗaya zuwa aya ta arba’in da biyar kullum kuma shi kaɗai ikon Paparoma ne.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Ta cikin gardamar “na kullum,” Willie White da A. G. Daniells sun shigar da ƙarya cikin tarihin Advent domin su kāre tsohon ra’ayin Furotesta cewa “na kullum” yana wakiltar hidimar Almasihu a Wuri Mai Tsarki. An riga an bayyana wannan takamaiman tarihin a cikin Tebura na Habakkuk, amma yana da muhimmanci a lura da shaidar ƙarya da ke da alaƙa da yaɗawa da kafuwar wannan ra’ayi marar daidai, domin Miller ya gane fahimtar daidai a cikin Tasalonikawa ta Biyu, inda batun yake shi ne bambanci tsakanin waɗanda suke ƙaunar gaskiya da waɗanda suke gaskata ƙarya.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Rigimar game da “na kullum” tana ƙara wa fahimta ta layi bisa layi haske cewa rigimar ƙarshe ta Roma tana faruwa ne a lokacin zubowar Ruhu Mai Tsarki. Yayin da ake zubo Ruhu Mai Tsarki daga sama, wani iko daga ƙasa yana tashi yana kuma mamaye waɗanda suke karɓarsa a matsayin ikon Allah, ko da yake ruɗi ne mai ƙarfi.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Waɗannan manyan ƙarfi biyu da suke cikin gardama suna aiki, ɗaya daga ƙasa, ɗaya kuma daga sama. Kowane mutum yana ƙarƙashin ɓoyayyiyar rinjayar ɗaya ko ɗaya, kuma ayyukansa za su bayyana halin wahayi da suke fitowa daga gare shi. Waɗanda suke haɗe da Almasihu za su yi aiki kullum bisa layukan Almasihu. Waɗanda suke cikin haɗin kai da Shaidan kuma za su yi aiki a ƙarƙashin wahayin shugabansu, suna adawa da ikon da aikin Ruhu Mai Tsarki. An bar nufin mutum a ’yance ya yi aiki, kuma ta wurin aiki ne ake bayyana wane ruhu ne yake motsawa a kan zuciya. ‘Ta wurin ’ya’yansu za ku san su.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Bambancin annabci a cikin muhawarar “the daily” shi ne gane wata alama ta macijin a matsayin alamar Almasihu. Waɗanda suke ƙin gaskiya, su ma suna ƙin matsayin Miller wanda ya gano wannan gaskiya, kuma ta haka suna ƙin Ruhu Mai Tsarki suna kuma aikata zunubin da ba a gafartawa.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Za mu ɗauki wani muhawara game da Roma da ta faru jim kaɗan bayan 11 ga Satumba, 2001 a talifi na gaba.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Muna rayuwa ne a wani zamani inda rai ya fi kome daraja kuma ya fi kome ban sha’awa. Ƙarshen dukan abubuwa ya kusato. Abubuwa masu ban razana za su ci gaba da bayyana a gabanmu koyaushe; gama hukumomi marasa ganuwa suna aiki, suna nuna tsananin himma. Iko-ikon duhu daga ƙasa suna motsa wakilan mutane, kuma mugayen mutane suna haɗin guiwa da mugayen mala’iku domin su yi yaƙi da umarnan Allah da bangaskiyar Yesu; a daidai wannan lokaci kuma wani iko daga sama yana motsa waɗanda za su mika kai ga tasirin Allahntaka, mutanen Allah kuma suna haɗin guiwa da halittu masu hikima na samaniya. Babu abin da zai tsira daga matsin da zai zo a kan kowane ran mutum a waɗannan kwanaki na ƙarshe domin a gwada shi a auna shi, sai bangaskiya ta gaskiya, ta ƙwarai. Dole ne Allah ya zama mafakarmu; ba za mu iya dogara ga tsari, ikirari, al’ada, ko matsayi ba, ko mu yi tunanin cewa domin muna da suna na rayuwa, za mu iya tsayawa a ranar gwaji. Duk abin da za a iya girgizawa za a girgiza shi, kuma waɗannan abubuwan da ba za a iya girgiza su ba ta wurin ruɗu da ɓatarwar waɗannan kwanaki na ƙarshe, su ne za su kasance. Ka kafe rai a kan Madawwamin Dutse; gama a cikin Almasihu kaɗai ne za a sami tsaro. Yesu ya kwatanta kwanakin da muke rayuwa a cikinsu a matsayin kwanaki masu haɗari. Ya ce, ‘Kamar yadda kwanakin Nuhu suka kasance, haka kuma zuwan Ɗan Mutum zai kasance. Gama kamar yadda a kwanakin da suka gabaci rigyawa suke ci suna sha, suna aure suna aurarwa, har zuwa ranar da Nuhu ya shiga cikin jirgin, ba su kuma sani ba sai da rigyawar ta zo, ta kwashe su duka; haka kuma zuwan Ɗan Mutum zai kasance.’ ‘Haka kuma kamar yadda ya kasance a kwanakin Lutu; suna ci, suna sha, suna saya, suna sayarwa, suna shuka, suna ginawa; amma a ranar nan ɗaya da Lutu ya fita daga Saduma, wuta da sulfur suka sauko daga sama, suka hallaka su duka. Haka ne ma zai kasance a ranar da aka bayyana Ɗan Mutum.’ ‘Sa’ad da Ɗan Mutum zai zo cikin ɗaukakarsa, da dukan tsarkakan mala’iku tare da shi, sa’an nan zai zauna a kan kursiyin ɗaukakarsa: kuma a gabansa za a tara dukan al’ummai: zai kuma raba su ɗaya da ɗaya, kamar yadda makiyayi yake rarrabe tumakinsa daga awakai: zai sa tumakin a hannun damansa, amma awakai a hagu. Sa’an nan Sarkin zai ce wa waɗanda suke a hannun damansa, Ku zo, ku masu albarkar Ubana, ku gāji mulkin da aka shirya muku tun daga kafuwar duniya.’ Tafarkinmu a wannan rai shi ne zai ƙayyade makomarmu ta har abada a can; an bar mana mu faɗi ko za mu kasance tare da waɗanda suke gādon mulkin Allah, ko tare da waɗanda suke tafiya zuwa cikin duhun waje. Allah ya yi tanadi kowane iri domin cetonmu; saboda haka bari mu yi anfani da abin da aka saya da farashi marar iyaka. ‘Gama Allah ya ƙaunaci duniya har ya ba da Ɗansa makaɗaici, domin duk wanda ya gaskata da shi kada ya lalace, amma ya sami rai madawwami.’” Youth Instructor, Agusta 3, 1893.

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