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# The Book of Daniel - Number Sixty-Two

Littafin Daniyel - Lamba Ta Arba'in da Biyu

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Bayyana Lu’ulu’un Wahayin Annabcin William Miller: Cikakken Bincike Mai Tsanani kan Ficewar Adventism daga “Babban Haske” da Kiran Komawa ga Tushen Gaskiya

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Duwatsun daraja na mafarkin William Miller za su yi haske sau goma fiye da yadda suka yi haske a tarihin Millerites. Fahimtar Millerites game da ilimin da aka ƙara a lokacin tarihinsu daidai ne, amma ba cikakke ba ne. Sa’ad da aka sanya fahimtarsu a cikin wani tsarin tarihi mafi daidaito, sai ta bayyana muhimman sakamako mafi tsanani; gama ba wai kawai tana faɗaɗa gaskiyoyin annabci da duwatsun darajar ke wakilta ba, amma kuma tana samar da gwajin budurwai goma na kwanaki na ƙarshe. Ana wakiltar fahimtar Millerites a kan jadawalai biyu na majagaba (1843 da 1850). Duka jadawalan nan biyu sun kasance cikar allunan da aka yi annabci game da su a sura ta biyu ta Habakkuk, kuma gaskiyar cewa jadawalan sun kasance cikar Habakkuk, haka kuma cewa waɗannan gaskiyoyin ne ainihin tushen Adventism, Ruhun Annabci ya bayyana su a matsayin haka.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Fahimtar kaɗan daga cikin muhimman gaskiyoyin asali an ƙara masa ɗaukaka yayin da aka jagoranci Millerites zuwa ga fahimtar haikalin samaniya da gaskiyoyin da suke da alaƙa da haikalin, bayan babban baƙin cikin ranar 22 ga Oktoba, 1844. Amma sauyawar Adventism zuwa cikin yanayin Laodicea a shekara ta 1856, da kuma ƙin karɓar “sau bakwai” da suka yi a ƙarshe a shekara ta 1863, ya kai su cikin jejin Laodicea. Ba a fito da wata babbar gaskiya ta muhimmanci ta wurin Adventism ba tun daga shekarun 1850. Idan kana shakkar wannan iƙirari, to ka bayyana dalilin da ya sa ba daidai ba ne.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Mabiya Miller sun yi daidai wajen fahimtar Daniyel sura ta biyu, amma fahimtarsu ta kasance mai iyaka. Adventism bai taɓa wuce fahimtar Mabiya Miller ba. A yau ana iya ganin dukan masarautu takwas da aka wakilta a cikin Daniyel sura ta biyu, haka kuma ana iya ganin alamar Daniyel yana addu’a domin ya fahimci asirin mafarkin Nebukadnezzar. Wannan asiri yana wakiltar asirin annabci na ƙarshe, (duk annabawa suna bayyana kwanaki na ƙarshe), kuma asirin annabci na ƙarshe shi ne abin da Yohanna ya bayyana a matsayin Wahayin Yesu Almasihu. Ana buɗe wannan asiri sa’ad da “lokaci ya yi kusa,” kafin lokacin jarrabawa ya rufe, kuma wannan asiri yanzu ana buɗe shi, domin waɗanda suka zaɓi su gani.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Fahimtar Milleriyawa game da “na yau da kullum” a cikin littafin Daniyel an bayyana ta ta wurin wahayi a matsayin daidai, amma zuwa shekara ta 1901, Adventism ya fara wani tsari na ƙin wannan ginshiƙin gaskiya, kuma zuwa shekarun 1930 Adventism ya koma baya zuwa tsohon ra’ayin Furotesta, wanda yake da’awar cewa “na yau da kullum” yana wakiltar wani ɓangare na hidimar Almasihu a cikin Wuri Mai Tsarki. Wannan ra’ayi na Shaidan, Ruhun Annabci ya ce, ya fito ne daga “mala’iku waɗanda aka kora daga sama.” A yau, ana iya ganin ingantaccen ra’ayin Milleriyawa game da “na yau da kullum” ba kawai a matsayin alamar kafirci ba, amma kuma a matsayin alamar tawayar Adventism, wadda take kawo ruɗi mai ƙarfi a kan waɗanda ba sa ƙaunar gaskiya.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

An ja hankalin ’yan Miller zuwa ga daidai ranar ƙarewar shekaru dubu biyu da ɗari uku, kuma Adventism nan da nan bayan Babban Cizon Rai ya gane ƙarin haske da ke da alaƙa da wannan annabcin, amma da ƙin karɓarsu ga “lokuta bakwai,” tun daga 1856 har zuwa 1863, har ma zuwa wannan rana ta yau, ba su ga wani haske mai ci gaba daga koyarwar da suke iƙirarin ita ce ginshiƙinsu na tsakiya da tushensu ba. A yau ana iya ganin “lokuta bakwai,” (ga waɗanda suke shirye su gani), a matsayin abin da yake da alaƙa kai tsaye da kowane zamani na annabcin shekaru dubu biyu da ɗari uku.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Shekaru arba’in da tara na farko suna wakiltar zagayowar hutawar ƙasa a kowace shekara ta bakwai, wadda ake maimaitawa sau bakwai. Shekaru ɗari huɗu da casa’in ba kawai suna wakiltar wani zamani na gwaji ga Isra’ila ta dā ba ne, amma suna kuma bayyana yawan shekarun tawaye ga umurnin da ya ce a bar ƙasa ta huta, waɗanda za su faru domin a tara jimillar shekaru saba’in da aka hana ƙasar hutawa (wato zamani na bautar talala saboda wannan tawaye ɗin). Makon da Kristi ya tabbatar da alkawarin an tsara shi da shekaru uku da rabi zuwa gicciye, da shekaru uku da rabi bayan gicciyen. A cikin wannan makon Kristi yana tattara dukan mutane, gama ya ce idan aka ɗaga shi sama, zai tattara dukan mutane.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Yanzu ne shari’ar wannan duniya take; yanzu za a fitar da sarkin wannan duniya waje. Ni kuwa, idan aka ɗaga ni daga duniya, zan ja dukan mutane zuwa gare ni. Yohanna 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Kwanaki dubu biyu da ɗari biyar da ashirin, waɗanda a cikinsu Almasihu ya tabbatar da alkawarin kuma ya tattara mutane zuwa gare Shi, suna wakiltar shekaru dubu biyu da ɗari biyar da ashirin da Allah ya warwatsa mutanensa masu tawaye, saboda husumar alkawarinsa. “Sau bakwai” da aka aiwatar a kan masarautar arewacin Isra’ila, sun wakilta warwatsawar shekaru dubu biyu da ɗari biyar da ashirin da ta fara a 723 BC ta kuma ƙare a 1798. Shekarar 538 ta raba waɗannan lokuta biyu, ta kuma haifar da lokuta biyu masu bi da bi na shekaru dubu ɗaya da ɗari biyu da sittin. Lokaci na farko yana wakiltar take haikalin da rundunar da arna suka yi, na biyun kuma yake wakiltar taken da papanci ya aiwatar.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“Lokuta bakwai,” na shekaru dubu biyu da ɗari biyar da ashirin a kan mulkin kudanci da suka fara a shekara ta 677 K.H., kuma suka ƙare a shekara ta 1844, sun ƙare ne a ranar 22 ga Oktoba, 1844. Alama ce ta la’anar alkawari, kuma ta ƙare ne da ƙarar ƙahon jubili wanda ya kamata a busa a Ranar Kafara. Ranar Kafara ta antitipi wadda ta fara a ranar 22 ga Oktoba, 1844 tana wakiltar wani zamani na lokaci. Wannan shi ne zamanin Shari’ar Bincike, kuma a cikin wannan zamani ne ya kamata a busa ƙahon jubili da ke da alaƙa da tsattsarkan zagayen bakwai.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Amma a kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya sanar wa bayinsa annabawa. Ru’ya ta Yohanna 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Busar Ƙaho na bakwai, wadda ta fara a ranar 22 ga Oktoba, 1844, tana wakiltar Ƙahon Jubilee na zagayen tsattsarka na bakwai, kamar yadda aka bayyana a cikin Littafin Firistoci sura ta ashirin da biyar. Millerites, a ƙarshe, sun yi daidai game da ƙayyade lokacin annabcin shekaru dubu biyu da ɗari uku, kuma Adventism ya fahimci ƙarin bayani game da shi jim kaɗan bayan Babban Cizon Rai, amma “duwatsu mai daraja” na Miller game da wannan zamani na shekaru dubu biyu da ɗari uku a yau yana haskakawa sau goma fiye da da. Kowace sifa ta annabci daga cikin lokuta bakwai da aka wakilta a cikin wannan zamani na shekaru dubu biyu da ɗari uku, tana da alaƙar annabci kai tsaye da shekaru dubu biyu da ɗari biyar da ashirin (“sau bakwai”), na Littafin Firistoci surori na ashirin da biyar da ashirin da shida.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Mabiyan Miller sun ƙi amincewa da iƙirarin Furotestantism mai ridda da Katolika cewa “’yan fashin mutanenka,” waɗanda “suka ɗaukaka kansu,” kuma “suka fāɗi,” alama ce ta Antiochus Epiphanes, kuma sun yi daidai. Sun san kuma sun kāre gaskiyar cewa Roma ce a cikin maganar annabci ta Allah aka wakilta a matsayin “’yan fashin mutanenka da suka tabbatar da wahayin,” ba wani sarkin Siriya da ba a sani ba kuma marar muhimmanci a tarihi ba, wanda ya tabbatar da wahayin.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

A yau masana tauhidi na Adventist suna koyar da cewa “’yan fashin mutanenka” shi ne Antiochus Epiphanes. A yau, hujjar da a tarihin Millerite ta wakilci cewa mutanen alkawari na dā waɗanda ake wucewa ba su fahimci wahayin ba, kuma ba za su iya fahimtarsa ba (abin da yake tabbata ta wurin daidai fahimtar “’yan fashin mutanenka”), ana sake maimaita ta kuma daga bakin mutanen alkawari na dā waɗanda ake sake wucewa.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda babu wahayi, jama’a sukan lalace; amma mai kiyaye doka, albarka tā tabbata a gare shi. Misalai 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Mabiyan koyarwar Miller sun koyar daidai cewa shekaru dubu biyu da ɗari biyar da ashirin (“lokuta bakwai”), na Littafin Firistoci ashirin da shida, su ne annabcin lokaci mafi tsawo kuma na ƙarshe a cikin Littafi Mai Tsarki; amma Adventism na Laodisiya ya ƙi wannan “lu’ulu’u” a shekara ta 1863, kuma a yau ana iya gani, (ga waɗanda suke son gani), cewa ba wai kawai Mabiyan Miller sun yi daidai ba wajen gane “lokuta bakwai” a matsayin annabcin lokaci mafi tsawo a cikin Littafi Mai Tsarki, amma kuma cewa “la’anar”, wadda ita ce fushin Allah, an zartar da ita a kan duka masarautar arewa da ta kudu na Isra’ila.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

A yau ana iya ganin ƙarshen waɗannan fushin guda biyu, waɗanda littafin Daniyel ya yi magana a kansu (kamar yadda sauran annabawa ma suka yi), a matsayin goyon-baya biyu (na farko da na ƙarshe) na wani zamani mai shekaru arba’in da shida, lokacin da Almasihu ya gina haikalin Millerite, kamar yadda kwanaki arba’in da shida da Musa ya yi a kan dutsen yana karɓar umarni game da gina alfarwar jejin suka misalta; haka kuma da shekaru arba’in da shida na gyaran haikalin da Hirudus ya yi, wanda Farisiyawa suka ambata a cikin tattaunawarsu da Almasihu game da “tayarwarsa” ta wurin tsarkake haikalin da ’yan kasuwa da masu canjin kuɗi suka “lalata”, da kuma ta wurin tashin haikalinsa na ɗan adam wanda aka halitta da kromosom arba’in da shida. A yau, ginshiƙan gaskiyar Millerite suna nan daidai kamar yadda suka taɓa kasancewa, amma yanzu sun ninka zurfi har sau goma.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Yau ana iya gani (ta wajen waɗanda suke shirye su gani), cewa sa’ad da Almasihu ya gabatar da kansa a matsayin Palmoni (Mai banmamaki Mai Ƙirga, ko kuwa Mai Ƙirga Asirai) a aya ta goma sha uku, na sura ta takwas ta Daniyel, yana gabatar da alaƙar da ke tsakanin wahayi wanda yake wakiltar tsawon shekaru dubu biyu da ɗari uku da kuma wani wahayi da yake wakiltar shekaru dubu biyu da ɗari biyar da ashirin. Sa’ad da aka gane dangantakar waɗannan lokuta biyu na annabci, za a iya gani cewa suna da alaƙa kai tsaye da shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papanci, wanda kuma shi yana da alaƙa da shekaru dubu ɗaya da ɗari biyu da casa’in na Daniyel sura ta goma sha biyu, har ila yau kuma da shekaru dubu ɗaya da ɗari uku da talatin da biyar na wannan aya ɗin.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Akwai alaƙoƙi kai tsaye da yawa fiye da haka na lokutan annabci waɗanda suke da nasaba da wahayi biyu na aya ta goma sha uku da ta goma sha huɗu na Daniyel takwas, amma waɗannan ana gane su ne kawai ta waɗanda suke son su gani. Amma a yau, bayan alaƙoƙin dukan lokutan da aka tattaro wuri guda ta wurin wahayi biyun nan, akwai bayyanar sunan Palmoni (Mai Banmamaki Mai Ƙidaya, ko kuma Mai Ƙidayar Asirai). Mabiyan Miller sun yi daidai game da ayoyin nan biyu, amma a taƙaice; kuma a yau Adventism kawai yana cikin cikakkiyar duhu ƙwarai da gaske.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Ku dakata, ku yi mamaki; ku yi ihu, ku yi ƙara: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai zurfi, ya kuma rufe idanunku: annabawa da shugabanninku, masu gani, ya lulluɓe su. Kuma wahayin duka ya zama a gare ku kamar kalmomin littafi mai hatimi, wanda ake bai wa mai ilimi, ana cewa, Ina roƙonka, ka karanta wannan; sai ya ce, Ba zan iya ba; gama yana da hatimi: Kuma ana bai wa wanda ba shi da ilimi littafin, ana cewa, Ina roƙonka, ka karanta wannan; sai ya ce, Ba ni da ilimi. Ishaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

’Yar’uwa White ta bayyana cewa an ba William Miller “babban haske” a kan littafin Ru’ya ta Yohanna, amma fahimtarsa game da surori na goma sha biyu, goma sha uku, goma sha bakwai da goma sha takwas na Ru’ya ta Yohanna, a taƙaice dai, ba daidai ba ce. Waɗannan fahimtohin da ba daidai ba ba a wakilta su a kan zane-zanen nan biyu masu tsarki ba, amma abin da aka wakilta daga littafin Ru’ya ta Yohanna, sura ta tara, shi ne “lu’ulu’i” wato cewa addinin Musulunci yana wakiltuwa ta Woe uku.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Masu wa’azi da mutane sun ɗauki littafin Ru’ya ta Yohanna a matsayin abu mai asiri kuma mai ƙarancin muhimmanci fiye da sauran sassa na Nassosi Masu Tsarki. Amma na ga cewa wannan littafi lalle wahayi ne da aka bayar domin amfanin musamman na waɗanda za su rayu a kwanaki na ƙarshe, domin ya bishe su wajen gane ainihin matsayinsu da aikinsu. Allah ya karkatar da tunanin William Miller zuwa ga annabce-annabcen, ya kuma ba shi haske mai girma a kan littafin Ru’ya ta Yohanna.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Furucin “babban haske” a cikin rubuce-rubucen ’Yar’uwa White na da matuƙar bayani. Miller ya fahimci ikkilisiyoyi, hatimai da ƙaho-ƙahon Ru’ya ta Yohanna, gama mala’iku masu tsarki “sun karkatar da hankalinsa” zuwa ga waɗannan batutuwa. “Babban hasken” da aka bai wa Miller an wakilta shi a kan alluna biyu masu tsarki, kuma an bayyana gaskiyoyin koyarwa waɗanda su ne “babban hasken” a mafarkinsa a matsayin “duwatsu masu daraja”. An bai wa Adventism wannan “babban hasken”, sai ya fara rufe shi da duwatsu masu daraja na jabu tun daga shekara ta 1863. Ka’idar “haske” ita ce, “haske” shi ne abin da Kristi yake amfani da shi domin ya hukunta mutum ko kuma al’umma.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Ba “haske” kaɗai ne yake yin wa wata al’umma shari’a ba, amma har ma da “hasken” da da sun iya samu da ba su yi tsayayya da shi ba (kamar yadda suka yi a 1856, a matsayin misali guda ɗaya kawai cikin masu yawa). Wata sifar kuma da ake dangantawa da “haske” ita ce, “hasken” da aka ƙi yana haifar da gwargwadon matakin duhu da ya dace da shi. Adventism ya ƙi kuma ya ɓoye “babban hasken” da Allah ya bai wa Miller, wanda yake wakiltar ginshiƙan Adventism.

> “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 samaniya, wanda yake karanta zukatan dukan mutane, yana faɗa game da waɗanda suka sami “babban haske” cewa: ‘Ba su cikin wahala ko firgici saboda yanayinsu na ɗabi’a da na ruhaniya.’ I, sun zaɓi hanyoyinsu da kansu, kuma ransu yana jin daɗin abubuwan banƙyamarsu. Ni ma zan zaɓi ruɗunsu, in kawo tsoronsu a kansu; domin sa’ad da na kira, ba 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 kuma 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 Tassalunikawa 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.’” Testimonies, volume 8, 249, 250.

> “Malamin na sama ya yi tambaya cewa: ‘Wace irin ruɗi ce ta fi ƙarfi da za ta iya yaudarar tunani fiye da riya cewa kana gini a kan madaidaicin tushe kuma Allah yana karɓar ayyukanka, alhali kuwa a zahiri kana aiwatar da abubuwa masu yawa bisa manufar duniya kuma kana yin zunubi ga Jehobah? Kai, babban yaudara ce, ruɗi mai jan hankali, wadda take mamaye tunani sa’ad da mutane waɗanda suka “taɓa sanin gaskiya,” suka rikita siffar ibada da ruhinta da ikonta; sa’ad da suke zato cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su da bukatar kome, alhali kuwa a zahiri suna bukatar kome da kome.’” Testimonies, juzu’i na 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodicea, wadda Adventism ta zama a shekara ta 1856, tana wakiltar waɗanda aka taɓa ba su “babban haske,” amma an ƙaddara su su karɓi “ruɗi mai ƙarfi” na Second Thessalonians, alhali a dukan wannan lokaci suna gaskata cewa tushen ƙarya da suka kafa ta wurin shigar da tsabar kuɗi na jabu da duwatsu masu daraja na jabu Allah ne ya naɗa shi, amma a zahiri tushe ne da aka gina a kan yashi. Adventism “coci ce da ta sami babban haske, babbar shaida”, amma “coci” ce da ta yar da “saƙon da Ubangiji” ya “aiko”, kuma tun daga lokacin ta karɓi “zarge-zarge marasa ma’ana ƙwarai da zato-zaton ƙarya da koyarwar ƙarya.”

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “Masu hidima marasa tsarkakewa suna shirya kansu gāba da Allah. Suna yabon Almasihu da allahn wannan duniya a numfashi ɗaya. Yayin da a fili suke iƙirarin karɓan Almasihu, suna rungumar Barabbas, kuma ta wurin ayyukansu suna cewa, ‘Ba wannan Mutumin ba, sai Barabbas.’ Bari duk waɗanda suka karanta waɗannan layuka su kula. Shaidan ya yi taƙama game da abin da zai iya yi. Yana tsammanin zai warware haɗin kan da Almasihu ya yi addu’a ya kasance a cikin cocinsa. Yana cewa, ‘Zan fita in zama ruhun ƙarya domin in ruɗi waɗanda zan iya, in yi suka, in hukunta, in kuma karkatar da gaskiya.’ Bari ɗan yaudara da shaidar ƙarya ya sami karɓuwa daga “ikilisiya wadda ta sami babban haske,” manyan hujjoji, kuma wannan ikilisiya za ta watsar da saƙon da Ubangiji ya aiko, ta kuma karɓi maganganu marasa hankali ƙwarai da zato-zaton ƙarya da koyarwar ƙarya. Shaidan yana dariya da wawancinsu, gama ya san mene ne gaskiya.”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “Da yawa za su tsaya a kan mimbarmu da mashālar annabcin ƙarya a hannuwansu, wadda aka kunna daga mashālar jahannam ta Shaidan. Idan aka rungumi shakku da rashin bangaskiya, za a kawar da masu hidima masu aminci daga mutanen da suke zaton sun san abubuwa da yawa. ‘Da a ce kin sani,’ in ji Almasihu, ‘ke ma, ko aƙalla a wannan ranarki, abubuwan da suke na salāmarki! amma yanzu an ɓoye su daga idanunki.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Duk da haka, tushen Allah yana nan tabbatacce. Ubangiji ya san waɗanda suke nasa. Dole ne bakar tsarkakken mai hidima ya zama marar yaudara. Dole ne ya kasance a bayyane kamar rana, marar kowane gurɓataccen tabo na mugunta. Tsarkakkiyar hidima da kuma aikin bugawa za su zama ƙarfi wajen haskaka hasken gaskiya ga wannan karkatacciyar tsara. Haske, ’yan’uwa, ƙarin haske muke bukata. Ku busa ƙaho a Sihiyona; ku yi ƙararrawa a kan tsattsarkan dutse. Ku tara rundunar Ubangiji, da tsarkakakkun zukata, domin su ji abin da Ubangiji zai faɗa wa mutanensa; gama Ya ƙara haske ga dukan waɗanda za su saurara. Bari su ɗauki makamai su shirya, su hau zuwa yaƙi—zuwa taimakon Ubangiji gāba da masu ƙarfi. Allah da kansa zai yi aiki domin Isra’ila. Za a yi shiru da kowane harshe mai ƙarya. Hannuwan mala’iku za su kifar da makircin ruɗi da ake ƙullawa. Katangar tsaron Shaiɗan ba za ta taɓa yin nasara ba. Nasara za ta raka saƙon mala’ika na uku. Kamar yadda Shugaban rundunar Ubangiji ya rushe ganuwar Yeriko, haka mutanen Ubangiji masu kiyaye umarnansa za su yi nasara, kuma za a rinjayi dukan abubuwan hamayya. Kada rai ɗaya ya yi gunaguni game da bayin Allah waɗanda suka zo musu da saƙo da aka aiko daga sama. Kada ku ƙara neman aibi a cikinsu, kuna cewa, ‘Sun cika tsauri ƙwarai; maganarsu tana da ƙarfi fiye da kima.’ Suna iya magana da ƙarfi; amma ashe ba a bukatar haka ba? Allah zai sa kunnuwan masu sauraro su yi ƙaiƙayi idan ba za su kasa kunne ga muryarsa ko saƙonsa ba. Zai hukunta waɗanda suke ƙin kalmar Allah.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Shaiɗan ya shirya kowane irin mataki mai yiwuwa domin kada wani abu ya shigo cikinmu a matsayin jama’a ya tsauta mana, ya tsawata mana, ya kuma gargaɗe mu mu rabu da kurakuranmu. Amma akwai waɗansu mutane da za su ɗauki akwatin alkawarin Allah. Wasu za su fita daga cikinmu waɗanda ba za su ƙara ɗaukar akwatin alkawarin ba. Amma waɗannan ba za su iya gina shingaye don toshe gaskiya ba; gama za ta ci gaba da tafiya gaba da kuma sama har zuwa ƙarshe. A dā Allah ya tā da mutane, kuma har yanzu Yana da mutane na dama suna jira, a shirye domin su aikata abin da Ya umarta—mutanen da za su ratsa ta cikin ƙuntatawa waɗanda ba kome ba ne face katangu da aka shafa da turmi marar ƙarfi. Sa’ad da Allah ya sa Ruhunsa a kan mutane, za su yi aiki. Za su yi shelar maganar Ubangiji; za su ɗaga muryarsu kamar ƙaho. Gaskiya ba za a rage ta ba, ko ta rasa ikonta a hannunsu. Za su nuna wa mutane laifofinsu, da gidan Yakubu zunubansu.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

A gane alamar Shaidan ta “ta kullum” a matsayin alamar Almasihu, shi ne a yabi “Almasihu da allahn wannan duniya a numfashi guda. Yayin da a fili suke ikirarin karɓar Almasihu, suna rungumar Barabbas, kuma ta ayyukansu suna cewa, ‘Ba wannan Mutumin ba, sai Barabbas.’” Gaskiyoyin da aka wakilta a cikin mafarkin Miller a matsayin “duwatsu masu daraja”, kuma aka kuma nuna su a sarari a kan alluna biyu masu tsarki, su ne “babban haske,” wanda aka bai wa Miller, amma Adventism ya ƙi.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Suna ikirarin cewa suna yabon Almasihu da alamar Shaidan, kuma suna cewa suna tsaye a bisa tushen Allah, alhali kuwa tushen na jabu ne, wanda yake kawo ruɗu mai ƙarfi ga dukan waɗanda suka kafa matsayinsu a kan wannan ginin koyarwa mai lahani. Babu wani sabon abu a ƙarƙashin rana, kuma Isra’ila ta zamani kawai tana tafiya ne a sawun annabcin tsohuwar Isra’ila.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “Abu guda ɗaya yana ɗaukar raina da nauyi: babban ƙarancin ƙaunar Allah, wadda aka rasa ta wurin ci gaba da ƙin haske da gaskiya, da kuma rinjayar waɗanda suka kasance suna cikin aikin himma, waɗanda, a gaban shaida a kan shaida da aka tara, suka yi amfani da rinjayarsu domin su ƙalubalanci aikin saƙon da Allah ya aiko. Ina nuna musu al’ummar Yahudawa, in tambaya, Dole ne mu bar ’yan’uwanmu su bi wannan hanya ɗaya ta makahon juriya, har zuwa ƙarshen ƙarshe na lokacin jarrabawa? Idan har wata al’umma ta taɓa bukatar masu gadi na gaskiya da aminci, waɗanda ba za su yi shiru ba, waɗanda za su yi kuka dare da rana, suna busa gargaɗin da Allah ya bayar, to ita ce masu kiyaye Asabar ta bakwai. Waɗanda suka sami babban haske, albarkatun dama, waɗanda, kamar Kafarnahum, aka ɗaukaka su zuwa sama ta fuskar gata, shin ta wurin rashin amfani da su za a bar su cikin duhu da ya yi daidai da girman hasken da aka ba su?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Ina so in roƙi ’yan’uwanmu da za su taru a Babban Taron su saurari saƙon da aka bai wa Lawodikiya. Wane irin yanayin makanta ne nasu! An jawo hankalinku ga wannan batu sau da yawa, amma rashin gamsuwarku game da yanayin ruhaniyarku bai kai zurfi da zafi yadda zai kawo gyara ba. ‘Kana cewa, Ni mai arziki ne, kuma na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma abin jin ƙai, matalauci, makaho, tsirara.’ Laifin ruɗin kai yana bisa ikkilisiyoyinmu. Rayuwar addini ta mutane da yawa ƙarya ce.” Manuscript Releases, juzu’i na 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kaparnahum” shi ne birnin da Yesu ya zaɓa ya zama nasa birni.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “A Kafarnahum Yesu ya zauna a tsaka-tsakanin tafiye-tafiyensa na zuwa da dawowa, har aka san ta da suna ‘garinsa kansa.’ Tana a bakin Tekun Galili, kuma kusa da iyakokin kyakkyawan filin Gennesaret, ko da ba a kai a kansa ba.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Almasihu ya zaɓi Kafarnahum kamar yadda tun dā ya zaɓi Urushalima.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Kuma ga ɗansa zan ba kabila guda ɗaya, domin Dawuda bawana ya kasance yana da fitila kullum a gabana a Urushalima, birnin da na zaɓa wa kaina domin in sa sunana a can. 1 Sarakuna 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristi ya zaɓi Adventism a matsayin birninsa a shekara ta 1844, kuma zuwa shekara ta 1863, Adventism ta sāke gina birnin “Jericho”, alama ce ta jin daɗin Laodikiya da yalwarta. Kamar yadda ya kasance ga Isra’ila ta dā, haka ma yake ga Isra’ila ta zamani. Adventism ta gaskata cewa su ’yan ƙasa ne na birni na musamman na Allah, amma sun ƙi “babban haske” wanda yake bayar da shaidar zama ’yan ƙasa. Kamar Shilo, a zamanin Eli, Hofni da Finehas, za a hukunta Adventism bisa ga “babban haske” da aka ba su dama su karɓa.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “A cikin waɗanda suke ikirarin su ’ya’yan Allah ne, hakuri kaɗan ne ƙwarai aka nuna, kalmomi masu ɗaci da yawa aka faɗa, zargi mai tsanani kuwa da yawa aka furta a kan waɗanda ba sa cikin bangaskiyarmu. Da yawa sun dubi waɗanda suke cikin sauran ikkilisiyoyi a matsayin manyan masu zunubi, alhali Ubangiji ba haka yake ganinsu ba. Waɗanda suke duban membobin sauran ikkilisiyoyi ta wannan hanya, suna bukatar su ƙasƙantar da kansu a ƙarƙashin hannun Allah mai iko. Waɗanda suke hukunta waƙila sun sami haske kaɗan ne kawai, da ’yan damammaki da gata kaɗan. Da a ce sun sami hasken da yawa daga cikin membobin ikkilisiyoyinmu suka samu, da sun ci gaba da sauri fiye da haka ƙwarai, kuma da sun fi wakiltar bangaskiyarsu ga duniya da kyau. Game da waɗanda suke taƙama da haskensu, duk da haka kuma suka kasa tafiya cikinsa, Almasihu ya ce, ‘Amma ina gaya muku, zai fi sauƙi ga Taya da Sidon a ranar shari’a fiye da ku. Kai kuma, Kafarnahum [Masu Adventist na Rana ta Bakwai, waɗanda suka sami haske mai girma], wadda aka ɗaukaka zuwa sama [ta fuskar gata], za a jefar da ke ƙasa zuwa jahannama: gama da a ce an yi ayyukan iko, waɗanda aka yi a cikinki, a cikin Saduma, da ta dawwama har wa yau. Amma ina gaya muku, cewa zai fi sauƙi ga ƙasar Saduma a ranar shari’a fiye da ke.’ A wannan lokacin Yesu ya amsa ya ce, ‘Ina gode maka, Ya Uba, Ubangijin sama da ƙasa, domin ka ɓoye waɗannan abubuwa ga masu hikima da masu basira [a ganinsu kansu], ka kuma bayyana su ga jarirai.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka,’ in ji Ubangiji, ‘kuma na yi muku magana, ina tashi da sassafe ina magana, amma ba ku ji ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wurin da na ba ku da ubanninku, kamar yadda na yi wa Shiloh. Zan kuma jefar da ku daga gabana, kamar yadda na jefar da dukan ’yan’uwanku, wato dukan zuriyar Ifraimu.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Ubangiji ya kafa a tsakiyarmu hukumomi masu matuƙar muhimmanci, kuma ya kamata a tafiyar da su, ba kamar yadda ake tafiyar da hukumomin duniya ba, sai dai bisa ga tsarin Allah. Ya kamata a tafiyar da su da ido guda ga ɗaukakarsa, domin ta kowace hanya rayuka masu hallaka su sami ceto. Ga mutanen Allah shaidun Ruhu sun zo, duk da haka da yawa ba su kula da tsawatawa, gargaɗi, da shawarwari ba.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Ku ji wannan yanzu, ya ku mutanen wawaye marasa fahimta; waɗanda suke da idanu, amma ba sa gani; waɗanda suke da kunnuwa, amma ba sa ji: ba za ku ji tsorona ba ne? in ji Ubangiji. Ba za ku yi rawar jiki a gabana ba ne, ni wanda na sa yashi ya zama iyakar teku da madawwamiyar ƙa’ida, har ba zai iya ƙetare ta ba? Ko da raƙumansa suna tunkudewa, duk da haka ba za su rinjaya ba; ko da suna ruri, duk da haka ba za su haye ta ba. Amma wannan jama’a suna da zuciya mai bijirewa da tawaye; sun bijire kuma sun tafi. Ba sa ma cewa a zuciyarsu, Bari mu ji tsoron Ubangiji Allahnmu, wanda yake ba da ruwan sama, na fari da na ƙarshe, a lokacinsa: shi ne yake tanadar mana da makonnin girbi da aka ƙayyade. Muguntunku sun juya waɗannan abubuwa daga gare ku, zunubanku kuma sun hana alherai isa gare ku.... Ba sa shari’anta ƙarar marayu, duk da haka suna ci gaba; kuma ba sa yi wa haƙƙin matalauta hukunci. Ashe, ba zan hukunta saboda waɗannan abubuwa ba? in ji Ubangiji; ba raina zai ɗauki fansa a kan irin wannan al’umma ba?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Shin za a tilasta wa Ubangiji ya ce, ‘Kada ka yi wa wannan jama’a addu’a, kada kuma ka ɗaga kuka ko roƙo dominsu, kada kuma ka yi mini ceto a kansu: gama ba zan saurare ka ba’? ‘Saboda haka an hana ruwan sama, ba kuwa a yi ruwan bazara na ƙarshe ba.... Ashe ba za ki yi kuka gare ni tun daga wannan lokaci ba, kina cewa, Ubana, kai ne jagoran ƙuruciyata?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Za mu ci gaba da nazarinmu game da “babban haske” da aka ba William Miller a kan littafin Ru’ya ta Yohanna a talifi na gaba.

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

> “Sa’ad da Almasihu ya zo cikin duniya domin ya zama abin koyi na addini na gaskiya, kuma ya ɗaukaka ƙa’idodin da ya kamata su mallaki zukata da ayyukan mutane, ƙarya ta riga ta kama waɗanda suka sami irin wannan babban haske da ƙarfi sosai, har suka daina fahimtar hasken, kuma ba su da wani hali na barin al’ada domin gaskiya. Suka ƙi Malamin sama, suka gicciye Ubangijin ɗaukaka, domin su riƙe nasu al’adu da ƙirƙirarrunsu. Wannan ruhun nan ɗaya ne ƙwarai ake bayyanawa a cikin duniya a yau. Mutane ba sa son binciken gaskiya, don kada al’adunsu su shiga rudani, kuma a kawo sabon tsari na abubuwa. A cikin ɗan adam akwai dawwamammen yiwuwar kuskure, kuma mutane bisa ga dabi’arsu suna karkata ga ɗaukaka ra’ayoyin ɗan adam da iliminsa sosai, alhali kuwa ba a gane ko a daraja abin da yake na allahntaka da na har abada.” Counsels on Sabbath School Work, 47.

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