The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Aiwatarwa sau uku ta Iliya tana magana ne game da saƙon, manzon, da motsin a lokacin zartaswar shari’ar Allah, wadda take farawa da dokar Lahadi a cikin Ƙasar Amurka kuma ta ci gaba har zuwa rufe ƙofar jarrabawa. Zartaswar shari’ar tana ƙaruwa daga wani lokaci inda shari’ar Allah take gauraye da jinƙai zuwa lokacin da ake zubo hukuncinsa ba tare da jinƙai ba cikin annoba bakwai na ƙarshe.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Aiwatarwa sau uku na manzon da yake shirya hanya domin Manzon Alkawari tana nuni ga saƙon, da manzon, da kuma motsin a lokacin rufewar lokacin shari’ar binciken Allah, wadda take bayyana zamanin hatimcewar mutane dubu ɗari da arba’in da huɗu. Wannan zamani yana ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka, wanda a lokacin ne shari’un zartarwar Allah suke farawa.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Yahaya Mai Baftisma ya shirya hanya domin Kristi, Manzon Alkawari, ya tabbatar da alkawarin cikin cikar annabcin Daniyel sura tara, aya ta ashirin da bakwai. Cikin yin haka kuma, ya shirya hanya domin Kristi ya zo wa haikalinsa nan da nan ya tsarkake ’ya’yan Lawi, abin da Ya yi a farkon da kuma ƙarshen hidimarsa ta shekaru uku da rabi. Tsarkakewar haikalin zahiri alama ce ta aikinsa na tsarkake haikalin rai na waɗanda aka wakilta da suna ’ya’yan Lawi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Aikinsa na zahiri na tsarkake Haikali cikar annabci ne, kuma sa’ad da Ya kammala wannan aiki a Yohanna sura ta biyu, ayoyi goma sha uku zuwa ashirin da biyu, Ruhu Mai Tsarki ya bishe almajiran su tuna da wani sashe daga Tsohon Alkawari wanda yake wani ɓangare na aikinsa na tsarkakewa da tsarkake almajiran gaba ɗaya domin cikar Malachi uku.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
A cikin nassin da ke cikin Yahaya, Almasihu ya bayyana cewa sa’ad da aka rushe haikalin jikinsa, zai tashe shi cikin kwana uku. Mu’amalar da ya yi da Yahudawan masu gardama ta ƙara da cewa gyaran haikali na zahiri da Hirudus ya gudanar, wanda kuma aka kammala a wannan shekara ɗin, ya ɗauki shekara arba’in da shida. Yesu yana tsarkake almajiransa ta wurin wani misali na ɗaya daga cikin ƙa’idojin da ke da alaƙa da kalmar annabci wadda Yesu ya aza a cikin Kalmarsa, ta wurin aikin mala’iku, Ruhu Mai Tsarki da annabawa.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Ya ba da misalin annabci cewa ainihin na zahiri yana wakiltar na ruhaniya. Ya kafa mabuɗin annabci na lambar “arba’in da shida,” a matsayin alamar haikali. “Arba’in da shida” shi ne adadin kwanakin da Musa ya yi a kan dutsen yana karɓar umarnai domin haikalin. “Arba’in da shida” ita ce yawan kromosom da suka ƙunshi haikalin ɗan adam. “Arba’in da shida” shi ne adadin shekaru (1798 zuwa 1844) da suka cika wajen maido da haikalin ruhaniya wanda arna suka tattake, sannan kuma papanci.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Tsarkakewar haikalin guda biyu sun ƙunshi alamar cewa kwanaki uku daidai yake da shekaru arba’in da shida. Sun kuma ƙunshi ƙa’idar cewa na zahiri yana wakiltar na ruhaniya. Wannan ya wakilci cika annabci da kuma hasashen annabci. Tsarkakewar guda biyun suna wakiltar gaskiya wadda wani rukuni ya kasa fahimta, amma aka bayyana wa wani rukuni dabam.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Tsarkakewar biyun suna bayyana wani ƙayyadadden zamani ne inda ikkilisiyar Allah ta gurɓace har ta kai ga zama “tsarar macizai masu dafin gaske marasa aminci,” waɗanda suke neman wata alama, alhali ana bayyana musu alamar kai tsaye; gama alama kaɗai da za a ba da ita ita ce alamar rushewar haikalin da aka sāke tashe shi cikin kwana uku.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Ya ku tsatson macizai masu dafi, ta yaya za ku iya faɗin abubuwa masu kyau, alhali kuwa mugaye ne ku? Gama daga yalwar zuciya ne baki yake magana.... Sa’an nan waɗansu daga cikin malaman Attaura da Farisiyawa suka amsa, suna cewa, Malam, muna so mu ga wata alama daga gare ka. Amma ya amsa ya ce musu, Muguwar tsara mai zina tana neman alama; kuma ba za a ba ta wata alama ba, sai dai alamar annabi Yunusa: Gama kamar yadda Yunusa ya yi kwana uku da dare uku a cikin cikin babban kifin, haka kuma Ɗan Mutum zai yi kwana uku da dare uku a cikin zuciyar ƙasa. Matiyu 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Dukkan waɗannan motsin annabci an wakilta su a cikin cika uku-uku na zuwan Manzon Alkawari ba zato zuwa haikalinsa, kamar yadda Ya yi a cikin Yohanna sura ta biyu.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Bikin Ƙetarewar Yahudawa kuwa ya gabato, sai Yesu ya haura Urushalima. Kuma ya sami waɗanda suke sayar da shanu da tumaki da kurciyoyi a cikin haikali, da kuma masu canjin kuɗi suna zaune. Da ya yi bulala da ƙananan igiyoyi, sai ya kore su duka daga haikalin, da tumakin, da shanun kuma; ya zubar da kuɗin masu canjin kuɗin, ya kuma kifar da tebura. Sai ya ce wa masu sayar da kurciyoyi, “Ku kawar da waɗannan abubuwa daga nan; kada ku mai da gidan Ubana gidan ciniki.” Almajiransa kuwa suka tuna cewa a rubuce yake, “Kishin gidanka ya cinye ni.” Sai Yahudawa suka amsa suka ce masa, “Wace alama kake nuna mana, da yake kana yin waɗannan abubuwa?” Yesu ya amsa ya ce musu, “Ku rushe wannan haikali, cikin kwana uku kuma zan tā da shi.” Sai Yahudawa suka ce, “An yi shekara arba’in da shida ana gina wannan haikali, kai kuma za ka tā da shi cikin kwana uku?” Amma yana magana ne game da haikalin jikinsa. Da aka tā da shi daga matattu, sai almajiransa suka tuna cewa ya faɗi wannan gare su; suka kuwa gaskata Nassi da maganar da Yesu ya faɗa. Yohanna 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Manzon Alkawari zai tsarkake, kuma ya kuma tsabtace ’ya’yan Lawi kamar “azurfa” wadda take wakiltar Kalmar Allah, da kuma “zinariya,” wadda take wakiltar bangaskiya. Manzon Alkawari zai tsarkake almajiransa ta wurin ƙara musu “bangaskiya” cikin “kalmar” annabtakarsa. An tsara waccan kalmar annabci domin ta tsarkake, amma kuma ta tsabtace. Kalamarsa ta annabci kullum tana wakiltar jarrabawa, kuma ta wurin Kalamarsa ta annabci ne ake tsabtace ’ya’yan Lawi a lokacin da ya zo ba zato zuwa haikalinsa.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mabujin sa yana hannunsa, zai kuma tsabtace masussukar alkamar sa sarai, ya tattara alkamar sa cikin rumbu.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana raba ƙaiƙayi da alkama. Domin sun cika da girman kai da dogaro da adalcinsu na kansu har ba su iya karɓar tsawatawa ba, kuma suna ƙaunar duniya ƙwarai har ba su yarda su karɓi rayuwar tawali’u ba, da yawa suka juya baya daga Yesu. Har yanzu mutane da yawa suna yin abu ɗaya. Ana gwada rayuka a yau kamar yadda aka gwada waɗannan almajiran a majami’ar Capernaum. Sa’ad da aka kai gaskiya ga zuciya, sai su ga cewa rayuwarsu ba ta yi daidai da nufin Allah ba. Suna ganin bukatar cikakken sauyi a cikin kansu; amma ba su shirye su ɗauki aikin musun kai ba. Saboda haka sai su yi fushi sa’ad da aka gano zunubansu. Suna tafiya cikin ɓacin rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana ce mai wuya; wa zai iya jinta?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Waɗannan “rayuka da aka gwada” a cikin “majami’ar Kafarnahum,” sun ƙi su fahimta cewa sa’ad da Almasihu ya gaya musu dole ne su ci namansa su sha jininsa, yana amfani da jikinsa na zahiri ne domin ya isar da gaskiya ta ruhaniya. Wannan shi ne daidai wannan wakilci na annabci da ya yi game da haikali a Yohanna sura ta biyu. Sa’ad da aka gane ƙa’idar cewa zahiri ne ke rigaya kuma yake wakiltar ruhaniya a matsayin “magana mai wuya” wadda ba su yarda su “ji” ba, sai suka juya suka tafi, ba su ƙara tafiya tare da Shi ba har abada. Wannan ya faru a Yohanna sura ta shida, aya ta sittin da shida (666), wadda take wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba, wadda Oktoba 22, 1844 ta kasance alamarta, wadda kuma a nata ɓangaren gicciyen Kalbari ya kasance alamarta.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Daga wannan lokaci da yawa daga cikin almajiransa suka ja da baya, kuma ba su ƙara tafiya tare da shi ba. Yohanna 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
A cikin Yohanna sura ta biyu, Ruhu Mai Tsarki ya jagoranci tunanin almajiran zuwa ga “tunawa” da annabcin da yake bayyana kishin Allah, kuma kalmar “mai kishi” ita ce kalma ɗaya da “mai hassada” a cikin Ibrananci da kuma Helenanci.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Gama kishin gidanka ya cinye ni; zagin waɗanda suka zage ka kuma ya fāɗo a kaina. Zabura 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Kishin Allah, wato kishi nasa, yana wakiltar wannan ɓangare na halin Allah a matsayin Allah mai kishi, wanda kishinsa yake bayyana a kan tsara ta uku da ta huɗu ga waɗanda suke ƙinsa. A cikin Yohanna sura ta biyu, Ruhu Mai Tsarki yana kafa cewa tsarkakewar da Manzon Alkawari ya aikata tana faruwa ne a tsara ta huɗu kuma ta ƙarshe, ko da yake a koyaushe akwai waɗansu na tsara ta uku da har yanzu suke tsaye sa’ad da kofin tsara ta ƙarshe ya cika. Wannan tsara ita ce mazinaciya, tsara ta macizai.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Musa ya wakilci tsararraki na huɗu, kuma a lokacin ne Musa, cikin kwanaki arba’in da shida, ya karɓi umarni game da gina haikali. A cikin waɗannan kwanaki ya karɓi doka, wadda a cikin umarni na biyu ta bayyana cewa kishin Allah yana bayyana a tsararraki na uku da na huɗu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Sai ya ce wa Abram, Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a ƙasar da ba tasu ba ce, za su bauta musu; su kuma za su wahalar da su har shekara ɗari huɗu. Haka kuma al’ummar nan da za su bauta wa, ni zan hukunta su; daga baya kuma za su fito da dukiya mai yawa. Kai kuwa za ka tafi wurin ubanninka cikin salama; za a binne ka da kyakkyawan tsufa. Amma a tsara ta huɗu za su komo nan kuma: gama muguntar Amoriyawa ba ta riga ta cika ba. Farawa 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
A cikin ƙarni na ƙarshe na tsohuwar Isra’ila, an kafa haikalin ikkilisiyar Kirista, wanda Bitrus ya kira “gidan ruhaniya.” A cikin wannan tarihin Allah ya bayyana kishinsa sau biyu sa’ad da, cikin kishi mai tsanani nasa, Ya tsarkake haikalin. A shekara ta 1844 Allah ya tashe haikalin ruhaniya na mabiya Miller, kuma sau ɗaya kuma Ya ratsa ya bar mutanen da aka zaɓa a dā. A cikin wannan tarihin Manzon Alkawari ya zo ba zato a ranar 22 ga Oktoba, 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
An shirya bayyanarsa ta wurin hidimar William Miller. Yayin da Furotestoci da Milleriyawa suka kusanci 22 ga Oktoba, 1844, an gwada rukuni biyu. Gwajin Furotestan ya zo a lokacin ƙarshe, a zuwan mala’ika na fari a shekarar 1798. Bayan saƙon da ya kamata ya “tsarkake ya kuma wanke” ’ya’yan Lawi ya samu tsari na hukuma a 1831, gwajin Furotestoci ya fara sa’ad da saƙon mala’ika na fari ya sami iko a 11 ga Agusta, 1840. A 19 ga Afrilu, 1844, Furotestoci suka kasa gwajin, suka kuma zama ’ya’yan mata na Babila.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Sa’an nan mala’ika na biyu ya iso, aka kuma gwada bangaskiyar Milleriyawa, kuma aka aiwatar da tsarkakewa da kuma cire ƙazanta. Sa’ad da saƙon mala’ika na biyu ya sami ƙarfi a taron zangon Exeter daga ranar goma sha biyu zuwa ta goma sha bakwai ga watan Agusta, an aiwatar da gwajin rarrabewar Milleriyawa, wato raba masu hikima da marasa hikima a cikin Milleriyawa.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Bambancin da ke tsakanin masu hikima da marasa hikima shi ne man, wanda shi ne saƙon annabci na Kukan Tsakar Dare. Sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844, an riga an gina haikalin (cikin shekara arba’in da shida). A wannan lokaci ne Manzon Alkawari ya zo ba zato ba tsammani zuwa haikalinsa.
“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 Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka bayyana a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai Tsufan Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malaki ya annabta, dukkansu bayanai ne na abu guda ɗaya da ya faru; kuma wannan ma an kwatanta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a cikin Matiyu 25.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
A sa’an nan ne Manzon Alkawari ya fara aikinsa na tsarkakewa da kuma tsarkake almajiran Millerite daga ƙazanta, waɗanda aka bayyana a cikin sura ta uku ta Malachi a matsayin ‘ya’yan Lawi.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Mutane da yawa waɗanda suka fita su taryi Ango a ƙarƙashin saƙonnin mala’ika na fari da na biyu, sun ƙi na uku, saƙon gwaji na ƙarshe da za a ba duniya, kuma irin wannan matsayi za a ɗauka sa’ad da za a yi kira na ƙarshe.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Ya kamata a yi nazari a hankali a kan kowane bayani dalla-dalla na wannan misali. An wakilta mu ko dai ta wurin budurwai masu hikima ko kuwa ta wurin budurwai marasa hikima.” Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Sa’ad da aka ƙarfafa saƙon mala’ika na fari a ranar 11 ga Agusta, 1840, taron jama’a masu yawa suka shiga motsin Millerite. Sa’an nan kuma a ranar 19 ga Afrilu, 1844, wani babban rukuni ya bar wannan motsi. A ranar 22 ga Oktoba, 1844, ra’ayin gargajiya shi ne cewa akwai kusan rayuka hamsin da suka shiga ta wurin bangaskiya cikin Wuri Mafi Tsarki. Idan aka ɗauka cewa adadin ya kai kusan rayuka hamsin waɗanda tun da farko suka bi hasken mala’ika na uku, mene ne ma’anarsa sa’ad da aka sanar da mu cewa “da yawa” waɗanda suka karɓi saƙonnin mala’ika na fari da na biyu, “sun ƙi na uku, saƙon gwaji na ƙarshe”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Manzon Alkawari ya zo ba zato ba tsammani zuwa Haikalinsa, ya kuma buɗe hasken Wuri Mai Tsarki a sama da kuma saƙon mala’ika na uku ga mutum hamsin ɗin da suka ci gaba suka shiga cikin ƙwarewar mala’ika na uku, amma da farko sun watse. Rashin cikar begensu a lokacin ya fi na rashin cikar bege na farko girma, ko da yake ’Yar’uwa White ta sanar da mu cewa rashin cikar begensu bai kai na almajiran bayan gicciye ba.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
A cikin duka tarihin biyu masu kama da juna, Almasihu ya buɗe Maganarsa ta annabci ga waɗanda suka yi baƙin ciki saboda cizon rai, kuma zuwa shekarar 1850, ’Yar’uwa White ta bayyana cewa an nuna mata cewa a wancan lokaci Ubangiji yana sāke miƙa hannunsa domin ya tattara mutanensa.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“A ranar 23 ga Satumba, [1850] Ubangiji ya nuna mini cewa ya miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa, kuma dole ne a ninka ƙoƙari a wannan lokacin tarawa. A lokacin warwatsewa an bugi Isra’ila, aka yayyaga shi; amma yanzu a lokacin tarawa Allah zai warkar da mutanensa, ya kuma ɗaure raunukansu. A lokacin warwatsewa, ƙoƙarin da aka yi domin yaɗa gaskiya ya yi ɗan tasiri kaɗan ne, ya kuma cim ma kaɗan ko babu kome; amma a lokacin tarawa, sa’ad da Allah ya sa hannunsa domin tara mutanensa, ƙoƙarin yaɗa gaskiya zai haifar da sakamakon da aka nufa. Dole ne duka su kasance da haɗin kai da kuma himma a cikin aikin. Na ga cewa abin kunya ne ga kowa ya koma ga lokacin warwatsewa domin neman misalan da za su shugabance mu yanzu a lokacin tarawa; gama in Allah bai yi mana fiye da yadda ya yi a wancan lokacin ba, da Isra’ila ba zai taɓa tattaruwa ba. Kamar yadda yake da muhimmanci a yi wa’azin gaskiya, haka ma yake da muhimmanci a wallafa ta a cikin takarda.” Review and Herald, Nuwamba 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
A kan gicciye an watse almajiran, kuma a cikin wannan tarihin, kwana uku daga baya Ya fara tattara almajiransa da aka watse. Kusan shekaru uku ne bayan ƙarshen 1844, Almasihu ya fara tattara garkensa da aka watse. A cikin wannan tarihin Ya jagoranci mutanensa su fara aikin bugawa, su kuma buga ta biyu daga cikin alluna biyu na Habakkuk, wadda aka kera a ƙarshen 1850, sa’an nan aka fara miƙa ta don sayarwa a cikin Review and Herald, a Janairu na 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Taswirar 1843 ta kasance wakilci na zahiri na saƙon da ya tsarkake haikalin, wanda aka kafa a cikin tarihin saƙonnin mala’ika na fari da na biyu. Da zuwan mala’ika na uku, Allah ya nufa ya gama aikinsa ya kuma kai mutanensa gida, amma suka yi tawaye kamar yadda Isra’ila ta dā ta yi, kuma sai aka ɗora wa Isra’ila ta dā da kuma ta zamani yawo a cikin jejin. Da a ce waɗancan Adventistocin da tun farko suka karɓi hasken mala’ika na uku sun ci gaba cikin bangaskiya, suna ɗauke da wakilcin zahiri na saƙonsu, wato taswirar 1850, da sun iya kawo zuwan Yesu na biyu kuma su tafi gida. Amma an ƙaddara musu su maimaita tarihin Joshua da Kaleb, da kuma leƙen asiri goma marasa aminci.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Da a ce ’yan Adventist, bayan babban abin baƙin ciki na shekara ta 1844, sun riƙe bangaskiyarsu da ƙarfi, suka kuma ci gaba a haɗe cikin bayyana tanadin Allah, suna karɓar saƙon mala’ika na uku kuma cikin ikon Ruhu Mai Tsarki suna shelarsa ga duniya, da sun ga ceton Allah, Ubangiji kuwa da ya yi aiki da ƙarfi tare da ƙoƙarinsu, da an kammala aikin, Almasihu kuma da ya riga ya zo ya karɓi mutanensa zuwa ga ladarsu. Amma a lokacin shakka da rashin tabbas da ya biyo bayan abin baƙin cikin, masu bi na Advent da yawa sun yi watsi da bangaskiyarsu.... Ta haka aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da a ce dukan jama’ar Adventist sun haɗu a kan umarnan Allah da bangaskiyar Yesu, da tarihinmu ya bambanta ƙwarai da gaske!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Yahaya Mai Baftisma da William Miller sun shirya hanya domin Almasihu ya zo ba zato ba tsammani ya tsarkake wani jama’a wanda za su kai saƙon ceto, ƙarƙashin ikon Ruhu Mai Tsarki, zuwa ga dukan duniya. Almajiran Almasihu sun cika aikin da aka ɗora musu, amma farkon Adventism bai yi haka ba. Zuwa shekara ta 1856 sun faɗa cikin yanayin Laodicea, suka ƙi ƙarin hasken “sau bakwai,” kuma a shekara ta 1863 suka fara tafiyar ƙara tawaye har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. Tawayen shekara ta 1863 an misalta shi da tawayen ’yan leƙen asiri goma. A ƙarshen shekaru arba’in na yawo a jeji, an mayar da Isra’ila ta dā zuwa ga wannan gwaji ɗaya, ta haka kuwa aka bayar da misalin yadda aka mayar da Isra’ila ta zamani zuwa ga gwajin farko.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Tawayen ’yan leƙen asiri goma a Kadesh, an maimaita shi a Kadesh shekaru arba’in daga baya. Tawayen ’yan leƙen asiri goma da ya jawo shekaru arba’in na yawo cikin jeji, yana wakiltar tawayen shekarar 1863, lokacin da Isra’ila ta zamani ta jawo wa kanta yawo cikin jejin Laodicea. A ƙarshen shekaru arba’in an komo da Isra’ila ta dā zuwa Kadesh kuma, ta haka ake gane cewa gwajin da ya tsarkake Adventism na Miller a tawayen shekarar 1863, za a maimaita shi sa’ad da Manzon Alkawari kuma zai sāke zuwa haikalinsa farat ɗaya.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“A cin Gileyad da Bashan kuwa, akwai mutane da yawa da suka tuna da abubuwan da suka faru kusan shekara arba’in da suka gabata waɗanda, a Kadesh, suka hukunta Isra’ila zuwa doguwar yawo a cikin hamada. Suka ga cewa rahoton ’yan leƙen asirin game da Ƙasar Alkawari, a fannoni da yawa, daidai ne. Garuruwan suna da katanga, kuma suna da girma ƙwarai, kuma kattai ne suke zaune a cikinsu, idan aka kwatanta da su Ibraniyawa tamkar ƙananan mutane ne ƙwarai. Amma yanzu suna iya ganin cewa kuskuren nan mai hallaka na kakanninsu shi ne rashin dogara ga ikon Allah. Wannan kaɗai ne ya hana su shiga ƙasa mai kyau nan da nan.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Sa’ad da suka kasance a farkon shiryawarsu ta shiga Kan’ana, wannan yunƙurin yana tattare da ƙalubale da ya fi ƙasa da na yanzu. Allah ya yi wa mutanensa alkawari cewa, idan za su yi biyayya ga muryarsa, zai tafi gabansu ya kuwa yi musu yaƙi; kuma zai kuma aika zanzaro su kori mazaunan ƙasar. Tsoron al’ummai bai taɓa tashi sosai a ko’ina ba, kuma ba a yi wata babbar shiri don hana ci gabansu ba. Amma sa’ad da Ubangiji yanzu ya umurci Isra’ila su ci gaba, dole ne su kutsa gaba a kan maƙiya masu faɗake da ƙarfi, kuma su yi gwagwarmaya da manyan rundunoni masu kyau a horo waɗanda suka kasance suna shiri domin su yi tsayayya da zuwansu.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“A fafatawarsu da Og da Sihon, an kawo mutanen ga wannan gwaji guda da ubanninsu suka yi gazawa ƙwarai a ƙarƙashinsa. Amma gwajin yanzu ya fi na dā tsanani sosai fiye da lokacin da Allah ya umarci Isra’ila su ci gaba. Matsalolin da suke gabansu sun ƙaru ƙwarai tun lokacin da suka ƙi tafiya gaba sa’ad da aka umarce su su yi haka cikin sunan Ubangiji. Haka ne har yanzu Allah yake gwada mutanensa. Kuma idan suka kasa jure wa gwajin, sai ya sake kawo su ga wannan matsayi, kuma a karo na biyu gwajin zai zo da kusanci fiye da dā, kuma ya fi na baya tsanani. Haka wannan yake ci gaba har sai sun jimre wa gwajin, ko kuwa, idan har yanzu suna cikin tawaye, Allah ya janye haskensa daga gare su ya bar su cikin duhu.” Patriarchs and Prophets, 436, 437.