In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
A shekara ta 1844, an buɗe koyarwar Asabar ta rana ta bakwai, sa’an nan kuma aka jaddada ta ga ’Yar’uwa White lokacin da ta duba cikin akwatin alkawari. Ta kuma rubuta cewa a kwanaki na ƙarshe koyarwar cikin-jiki-zuwan Almasihu ta mallaki irin wannan jaddadawar sama. Asabar ta rana ta bakwai tana wakiltar haske na musamman daga akwatin alkawari sa’ad da Ranar Kafara ta kwatanci ta fara, kuma Asabar ta shekara ta bakwai tana wakiltar haske na musamman daga akwatin alkawari sa’ad da Ranar Kafara ta kwatanci ta kai ga ƙarshe.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Ana misalta koyarwar zama cikin jiki a cikin babban taron tsarki na ƙarshe na Littafin Firistoci ashirin da uku; shi ne omega ga Asabar ta rana ta bakwai, wadda ita ce babban taron tsarki na farko a farkon Littafin Firistoci ashirin da uku. Waccan Asabar ta farko tana wakiltar ikon Allah na halitta, kuma Asabar ta ƙarshe tana wakiltar ikonSa na sake halitta. Waccan Asabar ta farko ana wakilta ta da lamba “23” kuma ta ƙarshe da lamba “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Waɗannan alamu biyu su ne ginshiƙan farkon da na ƙarshen Littafin Lawiyawa sura ta ashirin da uku, kuma su ma su ne ginshiƙan farkon da na ƙarshen tarihin Millerite. Shekarar 1798 ita ce cikar shekaru 2,520 a kan masarautar arewa ta Isra’ila, kuma shekaru 2,300 sun cika a ranar 22 ga Oktoba, 1844. Sa’ad da aka bishe Sister White zuwa cikin Wuri Mai Tsarki ta kuma zura ido a kan Dokoki Goma, tana wakiltar mutanen Allah na kwanaki na ƙarshe waɗanda suke bin Almasihu zuwa cikin Wuri Mafi Tsarki sa’ad da Yake kammala aikinsa na sulhu. Jarabawar haikali ita ce jarabawar bin Ɗan Rago duk inda Yake tafiya.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Waɗannan ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan ne waɗanda suke bin Ɗan Ragon duk inda yake tafiya. An fanshe su daga cikin mutane, suka zama nunan fari ga Allah da kuma ga Ɗan Ragon. Ru’ya ta Yohanna 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
’Yar’uwa White, a matsayin annabiya, tana nuna misali na masu aminci a farko waɗanda suka shiga Wuri Mafi Tsarki ta wurin bangaskiya; kuma ta yin haka tana ba da abin koyi na masu aminci a ƙarshe waɗanda suke shiga Wuri Mafi Tsarki ta wurin bangaskiya, sa’an nan kuma su dubi akwatin alkawari. Abin da suke gani a can, a haskake, shi ne koyarwar zama cikin jiki, cikar aikin sulhu. Suna ganin kerubobi biyu masu rufi suna wakiltar Asabbatai biyu na halitta da sake-halitta. Suna ganin 252 a gefe ɗaya na akwatin alkawari da 23 a ɗaya gefen, kuma suna gane cewa, daidai da halitta da sake-halitta, 23 yana wakiltar auren Allahntaka da mutuntaka, kuma suna ganin 252 a matsayin alamar sāke-juyin mutum ya zama mutumin da aka haɗa da Allahntaka.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Ba a yarda a cire kujerar jinƙai ba, saboda haka, Sister White ta duba cikin akwatin ta wurin wahayi na musamman ne, kuma a ma’anar annabci, wannan misalin ya fi danganta da kwanaki na ƙarshe fiye da kwanakin da ta rayu a cikinsu. Ta wurin dubawa ne ake sāke mu. Jarabawar Haikali ita ce Kristi yana jagorantar mutanensa budurwai zuwa cikin Haikalinsa, mataki-mataki. Gaskiyoyin annabci suna wakiltar matakan da ke kan hanyar da saƙon Kukan Tsakar Dare ya haskaka.
The Millerite temple of forty-six years is a step.
Haikalin Millerite na shekaru arba’in da shida mataki ne.
The human temple of “23,” (male and female, He created them) is a step.
Haikalin ɗan Adam na “23,” (namiji da mace, Ya halicce su) mataki ne.
Christ raising His temple in three days is a step.
Kiristi ya tada haikalinsa cikin kwana uku mataki ne.
The storehouse is the temple of Malachi.
Ma’ajiyar ita ce haikalin Malaki.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Nehemiah ya tsarkake ɗakin ajiya daga ƙazantar Tobiya.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Wannan haikali shi ne inda babban firist Hilkiya ya gano rubuce-rubucen Musa a lokacin farfaɗowar da aka yi a zamanin sarki Yosiya.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Haikalin da Nehemiya ya tsarkake daga ƙazantar saɓo shi ne wannan haikalin ɗaya da Kristi ya tsarkake sau biyu daga “ƙazantar saɓo mai tsarki” kamar yadda Sister White ta faɗa.
The casket of Miller’s dream was a step.
Akwatin gawar da ke cikin mafarkin Miller mataki ne.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Da zarar Almasihu ya jagoranci amintattunsa cikin Wuri Mafi Tsarki, sai ya kai su, kamar yadda Sister White ta wakilta, zuwa ga akwatin alkawari, ya ɗaga murfin jinƙai, ya kuma ba su damar su duba cikinsa. Sa’ad da suka duba ciki, sai su ga cewa duka koyarwar cikin-jikin-ɗaukar Almasihu da kuma Asabar ta yini na bakwai an lulluɓe su da wani taushin haske. Bisa ga doka a kan doka, waɗanda suka gane koyaswar da aka “lulluɓe da laushin haske” sukan daidaita kansu da Sister White, suna shiga cikin Wuri Mafi Tsarki ta wurin bangaskiya suna kuma dubawa cikin akwatin alkawari.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Annabawan dā sun yi magana da takamaimai fiye da haka game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu. Sa’ad da waɗannan annabawan dā da kansu suka zama ɓangare na shaidar, suna wakiltar mutanen Allah a kwanaki na ƙarshe, kuma mutanen Allah a kwanaki na ƙarshe su ne dubu ɗari da arba’in da huɗu. ’Yar’uwa White wataƙila ita ce mafi muhimmancin annabiya ta dā, gama dukkan misalanta suna wakiltar tarihin alfa na tarihin omega na dubu ɗari da arba’in da huɗu. Dukan annabawa suna misalta raguwar saura, amma ’Yar’uwa White kuma tana wakiltar tarihin farko wanda ake cika shi a tarihin ƙarshe—har ga wasika kanta.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
A cikin tarihin tushe na alfa, an ɗauki Sister White cikin wahayi zuwa Wuri Mafi Tsarki na haikalin sama. Da ta isa can, an ɗaga kujerar jinƙai da ke bisa akwatin alkawari—kujera ce wadda ba za a cire ba—domin Sister White ta leƙa a ciki, inda ta ga Dokoki Goma.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“A cikin Wuri Mafi Tsarki na ga akwatin alkawari; a samansa da gefunansa akwai zinariya mafi tsarki. A kowane ƙarshen akwatin akwai kyakkyawan kerub, fukafukansa kuma a shimfiɗe a kansa. Fuskokinsu suna fuskantar juna, kuma suna duban ƙasa. Tsakanin mala’ikun akwai matattarar turare ta zinariya. A bisa akwatin, inda mala’ikun suke tsaye, akwai ɗaukaka mai tsananin haske ƙwarai, wadda ta bayyana kamar kursiyi inda Allah yake zaune. Yesu yana tsaye kusa da akwatin, kuma sa’ad da addu’o’in tsarkaka suka hau zuwa gare Shi, turaren da yake cikin matattarar turaren yana hayaƙi, kuma Yana miƙa addu’o’insu tare da hayaƙin turaren zuwa ga Ubansa. A cikin akwatin akwai tukunyar zinariya mai mana, sandar Haruna wadda ta toho, da allunan dutse waɗanda suke ninkewa wuri guda kamar littafi. Yesu ya buɗe su, sai na ga Dokoki Goma a rubuce a kansu da yatsan Allah. A kan allo ɗaya akwai huɗu, a kan ɗayan kuwa shida. Huɗun da suke a allo na farko sun fi sauran shida haske. Amma na huɗu, umarnin Asabbaci, ya haskaka sama da su duka; gama an keɓe Asabbaci domin a kiyaye shi cikin girmama sunan Allah mai tsarki. Asabbaci mai tsarki ya bayyana da ɗaukaka—akwai zoben ɗaukaka kewaye da shi gaba ɗaya. Na ga cewa ba a ƙusa umarnin Asabbaci a kan gicciye ba. Da a ce an ƙusa shi, to, da sauran dokoki tara ma an ƙusa su; kuma muna da ’yanci mu karya su duka, kamar yadda muke da ’yancin karya na huɗu. Na ga cewa Allah bai canja Asabbaci ba, gama Shi ba Ya taɓa canzawa. Amma shugaban cocin Roma ya canja shi daga rana ta bakwai zuwa rana ta farko ta mako; gama shi ne zai canja lokuta da dokoki.” Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Koyarwar Asabar ta rana ta bakwai ita ce koyarwar alpha ta tarihin tushe na motsin Millerite, wanda ya fara a matsayin motsin Millerite na Filadelfiya, sa’an nan ya canza zuwa motsin Millerite na Laodikiya a shekara ta 1856, kuma daga nan zuwa Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya a shekara ta 1863. ’Yar’uwa White kuma tana bayyana koyarwar omega a tarihin kwanaki na ƙarshe, sa’ad da motsin Laodikiya na mutum dubu ɗari da arba’in da huɗu ya canza zuwa motsin Filadelfiya na mutum dubu ɗari da arba’in da huɗu. Hasken alpha da omega ana wakilta su da koyarwar Asabar ta rana ta bakwai da koyarwar zama cikin jiki.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Waɗanda suke tarayya da Allah suna tafiya cikin hasken Ranar Adalci. Ba sa wulakanta Mai-fansarsu ta wajen ɓata hanyarsu a gaban Allah. Hasken sama yana haskakawa a kansu. Yayin da suke kusantar ƙarshen tarihin wannan duniya, saninsu game da Almasihu, da kuma annabce-annabcen da suka shafe shi, yana ƙaruwa ƙwarai. A gaban Allah suna da daraja marar iyaka; gama suna cikin haɗin kai da Ɗansa. A gare su maganar Allah tana da kyakkyawa da armashi fiye da misali. Suna ganin muhimmancinta. Ana bayyana musu gaskiya. Koyarwar zama cikin jiki tana lullube da haske mai laushi. Suna ganin cewa Nassi shi ne mabuɗin da ke buɗe dukan asirai, yana kuma warware dukan wahalhalu. Waɗanda suka ƙi yarda su karɓi hasken su kuma yi tafiya cikin hasken ba za su iya fahimtar asirin ibada ba, amma waɗanda ba su yi jinkirin ɗaukar gicciye su bi Yesu ba, za su ga haske cikin hasken Allah.” The Southern Watchman, Afrilu 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“koyarwar zama cikin jiki” ana kuma kiranta “asirin ibada.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Kuma ba tare da jayayya ba, asirin ibada mai-girma ne ƙwarai: Allah ya bayyana cikin jiki, an tabbatar da shi cikin Ruhu, mala’iku suka gan shi, an yi wa’azinsa ga al’ummai, aka ba da gaskiya gare shi a cikin duniya, aka ɗaukaka shi zuwa cikin ɗaukaka. 1 Timoti 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“Asirin” yana ɓoye har zuwa tsara ta ƙarshe, sa’ad da masu aminci suka ga cewa koyarwar zama cikin jiki ita ce omega na Asabar ta rana ta bakwai.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Har da asirin nan wanda aka ɓoye tun zamanai da tsara-tsararraki, amma yanzu an bayyana shi ga tsarkakansa: waɗanda Allah ya nufa ya sanar da su menene wadatar ɗaukakar wannan asiri a cikin Al’ummai; wato Kristi a cikinku, bege na ɗaukaka. Kolosiyawa 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Ya dace cewa Kolosiyawa 1:26 ne ke magana game da wani “asiri” wanda “aka ɓoye,” amma wannan asirin “an bayyanar da shi” a kwanaki na ƙarshe. Ana bayyanar da hasken annabci sa’ad da aka buɗe annabci daga hatimi, kamar yadda aka wakilta a Daniyel sura ta goma sha biyu inda, a ƙarshen kwanaki 1,260, a lokacin ƙarshe, aka buɗe wani annabci daga hatimi. Annabcin da aka ɓoye tsararraki da yawa an buɗe shi daga hatimi, kuma annabcin shi ne gaskiyar da, sa’ad da aka buɗe ta daga hatimi, ita ce “ɗaukaka” da aka sanar ga Al’ummai a lokacin dokar Lahadi. Wannan asirin shi ne Almasihu a cikinku, bege na ɗaukaka, wanda ake cika shi a kwanakin busar ƙaho na 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 ga bayinsa annabawa. Ru’ya ta Yohanna 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Da gaske ya dace cewa muryar mala’ika na bakwai ta fara yin ƙara a rana ta goma ga wata na bakwai, kamar yadda aka nuna a cikin Ru’ya ta Yohanna 10:7. Haka kuma an wakilci mala’ika na bakwai a matsayin masifa ta uku, kuma masifu biyu na farko sun kasance Musulunci ne, ta haka suna bayar da shaidu biyu cewa masifa ta uku Musulunci ne. Asirin Allah yana cika sa’ad da ƙahon Musulunci yake busawa.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
A cikin tarihin ƙaho na bakwai, koyarwar jiki-zuwan Almasihu, wadda ita ce asirin Almasihu a cikinku, ko kuwa haɗuwar Allahntaka da ɗan’adamntaka, kamar yadda Almasihu ya wakilta sa’ad da Ya ɗauki jikin mutum a kan Kansa; za a gwada waɗanda suke neman kasancewa cikin dubu ɗari da arba’in da huɗu ko suna da man da bangaskiyar da ake bukata domin su shiga Wuri Mafi Tsarki. In suka yi jinkiri, duhu zai sauko a kansu; in kuwa suka bi Ɗan Rago duk inda Yake tafiya, za a bishe su su duba cikin akwatin alkawari. A cikin akwatin alkawarin za su sami koyarwar Asabar ta rana ta bakwai da kuma koyarwar jiki-zuwan Almasihu.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Ko da yake waɗannan koyarwa guda biyu suna da matuƙar muhimmanci, abin da nake mai da hankali a kai ba haskokin alfa da omega ba ne, sai dai cewa annabiya ta kwatanta mutanen Allah suna shiga cikin Wuri Mai Tsarki na sama kuma suna dubawa cikin akwatin alkawari. Dole ne a kasance da wani matsayi a cikin tarihin mutum dubu ɗari da arba’in da huɗu, a cikin kwanakin ƙarshe, inda ake shigar da mutum dubu ɗari da arba’in da huɗu cikin Wuri Mafi Tsarki domin su zura ido ga akwatin alkawarin da aka buɗe.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Idan kana da bangaskiyar da za ka gaskata cewa annabawa suna wakiltar mutanen Allah a kwanaki na ƙarshe, tare da bangaskiyar cewa ’Yar’uwa White ta sami wahayi daidai gwargwado, ta kowace fuska, kamar kowane annabi a cikin Littafi Mai Tsarki—sai dole ne a karɓi abin da na faɗa a yanzu a matsayin gaskiya. Dole ne mutum dubu ɗari da arba’in da huɗu su bi Almasihu, ta wurin bangaskiya, zuwa Wuri Mafi Tsarki, kamar yadda ’Yar’uwa White ta ce masu aminci suka yi a ranar 22 ga Oktoba, 1844. A lokacin nan an bayyana rukuni biyu, waɗanda suka ƙi shiga ta wurin bangaskiya, da waɗanda suka shiga.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“An maido mini da hankali ga shelar zuwan Almasihu na fari. An aiko Yahaya cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yahaya ba su amfana da koyarwar Yesu ba. Adawarsu ga saƙon da ya yi annabcin zuwansa ta sa suka kasance a irin wannan matsayi da ba za su iya karɓar hujja mafi ƙarfi cikin sauƙi cewa shi ne Almasihu ba. Shaidan ya jagoranci waɗanda suka ƙi saƙon Yahaya su ci gaba har ma fiye da haka, su ƙi Almasihu kuma su gicciye shi. Da yin haka suka sa kansu a inda ba za su iya karɓar albarka a ranar Fentikos ba, wadda za ta koya musu hanyar shiga cikin Wuri Mai Tsarki na sama. Tsagewar labulen haikali ta nuna cewa ba za a ƙara karɓar hadayun Yahudawa da farillansu ba. An miƙa Babbar Hadaya kuma an karɓe ta, Ruhu Mai Tsarki kuma, wanda ya sauko a ranar Fentikos, ya karkatar da tunanin almajirai daga Wuri Mai Tsarki na duniya zuwa na sama, inda Yesu ya shiga da jininsa na kansa, domin ya zubo wa almajiransa amfanin kafararsa. Amma an bar Yahudawa cikin duhu baki ɗaya. Sun rasa dukan hasken da za su iya samu game da shirin ceto, kuma har yanzu suna dogara ga hadayunsu da ba su da amfani da kuma baiko-baikonsu. Wuri Mai Tsarki na sama ya ɗauki matsayin na duniya, duk da haka ba su da wani sani game da wannan canji. Saboda haka ba za su iya amfana da tsakancin Almasihu a Wuri Mai Tsarki ba.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Mutane da yawa suna kallon tafarkin Yahudawa cikin firgici wajen ƙin karɓar Almasihu da kuma gicciye Shi; kuma sa’ad da suke karanta tarihin wulaƙantarwar da aka yi masa, suna zaton cewa suna ƙaunarsa, kuma da ba za su yi musunSa kamar yadda Bitrus ya yi ba, ko su gicciye Shi kamar yadda Yahudawa suka yi ba. Amma Allah, wanda yake karanta zukatan duka, ya kawo wannan ƙaunar da suka furta suna ji wa Yesu zuwa ga gwaji. Dukan sama ta zuba ido da zurfin sha’awa kan yadda aka karɓi saƙon mala’ika na fari. Amma mutane da yawa da suka furta suna ƙaunar Yesu, kuma suka zubar da hawaye sa’ad da suke karanta labarin gicciye, sun yi ba’a ga bisharar zuwansa. Maimakon su karɓi saƙon da farin ciki, sai suka bayyana shi a matsayin ruɗi. Sun ƙi waɗanda suke son bayyanarsa, kuma suka kore su daga cikin ikkilisiyoyi. Waɗanda suka ƙi saƙon farko ba za su iya amfana da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba, wanda aka nufa ya shirya su su shiga tare da Yesu ta wurin bangaskiya cikin wuri mafi tsarki na haikalin sama. Kuma ta wurin ƙin saƙonni biyun farko, sun duhunce fahimtarsu ƙwarai har ba za su iya ganin wani haske cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa cikin wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka kuma ikkilisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, sabili da haka ba su da sanin hanyar zuwa cikin wuri mafi tsarki, kuma ba za su iya amfana da roƙon Yesu a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ga sashe na haikali wanda Yesu ya bari; kuma Shaidan, yana jin daɗin wannan ruɗin, yana ɗaukar sifar addini, yana kuwa jawo tunanin waɗannan da suke furta kansu Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya, domin ya ƙarfafa su cikin tarkonsa.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
’Yar’uwa White ta fayyace tsarin gwaji mai ci gaba na tarihin Yohanna Mai Baftisma da na Almasihu wanda ya ƙare da Yahudawa sun kasance cikin cikakken duhu, domin ta misalta wannan tarihin a lokacin Millerites, wanda shi ne tarihin alfa na ’Yar’uwa White; tsohuwar annabiya ta kwanaki na ƙarshe. Gwajin rai-ko-mutuwa a farkon al’amarin ya ta’allaka ne a kan shiga Wuri Mafi Tsarki ko kuma ƙin yin haka. Ƙin yin haka ya jawo wannan duhu ɗaya a kan ’yan tawaye na tarihin Millerite wanda ya sauko a kan Yahudawa masu tawaye a tarihin Almasihu.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Yesu kullum yana kwatanta ƙarshen abu tare da farkon abu; saboda haka, sa’ad da aka ɗauki ’Yar’uwa White zuwa Wuri Mafi Tsarki kuma ta kalli akwatin alkawari a buɗe, dangane da gwajin Oktoba 22, 1844, wannan yana bayyana cewa dubu ɗari da arba’in da huɗu za a gwada su a kan bin Ɗan Rago zuwa Wuri Mafi Tsarki ko kuma shiga cikin cikakkiyar duhun madawwami. Wannan gaskiya ta ginu ne bisa bangaskiya wadda ta fahimci cewa annabawan dā suna kwatanta mutanen Allah na kwanaki na ƙarshe sa’ad da su kansu suka zama wani ɓangare na shaidar da aka rubuta. ’Yar’uwa White tana kwatanta rukunan biyu.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Yayin da nake cikin wannan yanayin baƙin ciki da karayar zuciya, na yi mafarki wanda ya yi mini zurfin tasiri a zuciyata. Na yi mafarkin ganin wani haikali, wanda mutane da yawa suke ta tururuwa zuwa gare shi. Waɗanda kaɗai suka nemi mafaka a cikin wannan haikali ne za su tsira sa’ad da lokaci zai cika. Duk waɗanda suka kasance a waje za su lalace har abada. Taron jama’ar da suke a waje, suna ta bin hanyoyinsu dabam-dabam, suna yi wa waɗanda suke shiga cikin haikalin ba’a da izgili, suna kuma gaya musu cewa wannan shirin tsira wayayyar yaudara ce, kuma a haƙiƙa babu wani haɗari ko kaɗan da ya kamata a kauce masa. Har ma suka kama waɗansunsu domin su hana su yin gaggawar shiga cikin ganuwar.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Da tsoron kada a yi mini ba’a, sai na ga ya fi kyau in jira har sai taron ya watse, ko kuma har sai na sami damar shiga ba tare da sun lura da ni ba. Amma maimakon su ragu, sai adadinsu ya ƙaru; kuma da nake jin tsoron kada in makara sosai, sai na yi sauri na bar gidana, na kutsa ta cikin taron. Cikin damuwata ta isa haikalin, ban lura da taron da ya kewaye ni ba, kuma ban kula da shi ba. Da na shiga ginin, sai na ga cewa babban haikalin nan mai faɗi ginshiƙi guda ɗaya mai girma ƙwarai ne yake riƙe da shi, kuma a gare shi ne aka ɗaure wani ɗan rago, duk a yayyanke kuma jini na zuba daga jikinsa. Mu da muke a wurin kamar mun sani cewa an yaga kuma an ƙuje wannan ɗan ragon ne saboda mu. Dukan waɗanda suka shiga haikalin dole ne su zo gabansa su furta zunubansu.”
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Nan da nan a gaban Ɗan Rago akwai kujeru masu ɗaukaka, a kansu kuwa wani taro ne yake zaune, suna bayyana da matuƙar farin ciki. Hasken sama ya zama kamar yana haskakawa a fuskokinsu, kuma suka yabi Allah suka rera waƙoƙin godiya ta farin ciki waɗanda suka yi kama da kiɗan mala’iku. Waɗannan su ne waɗanda suka zo a gaban Ɗan Rago, suka furta zunubansu, suka karɓi gafara, kuma yanzu suna jira cikin sa ran farin ciki na wani abin farin ciki da zai faru.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Ko bayan na shiga ginin, wani tsoro ya rufe ni, tare da jin kunya cewa dole ne in ƙasƙantar da kaina a gaban waɗannan mutane. Amma kamar an tilasta mini in ci gaba, kuma a hankali nake kewaye da ginshiƙin domin in fuskanci ɗan ragon, sa’ad da aka busa ƙaho, haikalin ya girgiza, ihun nasara ya tashi daga wajen tsarkaka da suka taru, wani haske mai ban-tsoro ya haskaka ginin, sa’an nan kuma duka ya zama duhu mai tsanani. Dukkan mutanen farin ciki sun ɓace tare da hasken, ni kuwa aka bar ni ni kaɗai cikin shiru mai firgitarwa na dare. Na farka cikin azabar zuciya, kuma da ƙyar na iya gamsar da kaina cewa mafarki ne nake yi. Ya zama mini kamar an riga an ƙayyade halakata, cewa Ruhun Ubangiji ya riga ya rabu da ni, ba zai ƙara dawowa ba.”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Ba da daɗewa ba bayan wannan na yi wani mafarki dabam. Na ga kamar ina zaune cikin matsananciyar baƙin ciki, fuskata a cikin hannuwana, ina tunani haka: Da Yesu yana bisa duniya, da zan je wurinsa, in jefa kaina a ƙafafunsa, in faɗa masa dukan wahalhaluna. Ba zai juya ya ƙi ni ba, zai ji tausayina, ni kuma zan ƙaunace shi in bauta masa har abada. A dai wannan lokacin ƙofa ta buɗe, sai wani mutum mai kyakkyawan sura da fuska ya shigo. Ya dube ni da tausayi, ya ce: ‘Kana so ka ga Yesu? Yana nan a nan, kuma za ka iya ganinsa idan kana so. Ka ɗauki dukan abin da ka mallaka ka bi ni.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
Na ji wannan da farin ciki wanda ba a iya furtawa, kuma da murna na tattara dukan ƙananan kayana, kowace ƙaramar aba mai daraja, na bi jagorana. Ya kai ni ga wani matakalar hawa mai tsanani kuma da alama mai rauni. Da na fara hawa matakan, ya gargaɗe ni in ci gaba da kafar da idanuna sama, kada in kamu da jiri in fāɗi. Da yawa daga cikin sauran waɗanda suke hawa wannan matsananciyar tudu sun fāɗi kafin su kai saman.
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“A ƙarshe mun kai ga mataki na ƙarshe, muka tsaya a gaban wata ƙofa. A nan jagorana ya umurce ni in bar dukan abubuwan da na zo da su tare da ni. Cikin farin ciki na aje su; sai ya buɗe ƙofar, ya kuma umarce ni in shiga. Cikin ɗan lokaci kaɗan na tsaya a gaban Yesu. Ba zai yiwu a rikita wannan kyakkyawar fuska da wata ba. Wannan bayyanar alheri da ɗaukaka ba ta iya zama ta wani dabam ba. Sa’ad da dubansa ya sauka a kaina, nan da nan na san cewa Ya san kowane hali na rayuwata da kuma dukan tunanina da ji na zuciya.”
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Na yi ƙoƙarin kare kaina daga dubansa, ina jin ba zan iya jure wa idanunsa masu bincike ba, amma ya matso kusa da murmushi, ya kuma ɗora hannunsa a kaina, ya ce: ‘Kada ka ji tsoro.’ Sautin muryarsa mai daɗi ya motsa zuciyata da farin cikin da ba ta taɓa ji a dā ba. Na cika da murna ƙwarai har na kasa furta ko da kalma ɗaya, amma, da motsin rai ya rinjaye ni, na fāɗi rubda ciki a ƙafafunsa. Yayin da nake kwance a can ba tare da ƙarfi ba, al’amuran kyakkyawa da ɗaukaka suka rika wucewa a gabana, kuma sai na ji kamar na kai ga tsaro da salamar sama. Daga bisani ƙarfina ya komo, na kuwa tashi. Idanun Yesu masu cike da ƙauna har yanzu suna kaina, murmushinsa kuma ya cika raina da farin ciki. Kasancewarsa a gabana ta cika ni da tsoro mai tsarki da ƙauna marar misaltuwa.
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Sai jagorana ya buɗe ƙofar, mu biyun kuma muka fita. Ya umarce ni in ɗauki dukan abubuwan da na bari a waje. Da wannan ya cika, sai ya miƙa mini igiya kore wadda aka naɗe ƙwarai. Ya umurce ni in ajiye ta kusa da zuciyata, kuma idan na so in ga Yesu, in fito da ita daga ƙirjina in miƙa ta har iyakarta. Ya yi mini gargaɗi kada in bar ta tana naɗe na wani tsawon lokaci, don kada ta ruɗe ta kuma zama da wuya a miƙe ta. Na ajiye igiyar kusa da zuciyata, na kuma sauko da farin ciki ta ƙunƙuntar matakalan, ina yabon Ubangiji kuma ina gaya wa duk waɗanda na haɗu da su inda za su iya samun Yesu. Wannan mafarki ya ba ni bege. A ganina igiyar koren ta wakilci bangaskiya, kuma kyau da sauƙin dogara ga Allah suka fara bayyana ga raina.” Testimonies, juzu’i na 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Daga ƙarshen taron sansani na Exeter a ranar 17 ga Agusta har zuwa 22 ga Oktoba a shekara ta 1844 akwai kwanaki sittin da shida. Waɗannan kwanaki sittin da shida suna wakiltar lokacin shelar Kukan Tsakar Dare, kuma a cikin ma’anar misalin budurwai goma, waɗanda a wancan lokaci suka yi shelar saƙon suna wakiltar waɗanda suke da mai, yayin da waɗanda ba su yi shelar saƙon a wancan lokaci ba ba su da mai.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
A cikin misalin, an yi aure a farkon lokacin jinkiri. Auren da ya halatta ta shari’a ya faru, sa’an nan kowa ya koma gida ya jira har sai uban ango ya yanke shawara ko ya dace a cika auren. Rashin aminci tsakanin auren farko da bikin na biyu da tsakar dare ana ɗaukarsa zina. Lokacin jinkirin ya ta’allaka ne a kan jiran da uban ango yake yi domin ya ga abin da zai faru da amarya cikin wani ɗan lokaci. Shin tana da ciki?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Sa’ad da uban ya yanke hukunci cewa kome ya yi daidai, sai jerin gwanon tsakar dare ya fara; kuma ya fara ne da dare domin a guje wa tsananin zafin rana na yini a ƙasar Falasdinu. Saboda haka, an bukaci masu yi wa amarya rakiya, wato budurwai na misalin, su kasance da fitilunsu da kuma mai nasu a shirye, suna jiran kukan tsakar dare da zai sanar cewa an fara jerin gwanon zuwa bikin aure, gama wannan abu da dare ne zai faru. A Exeter kukan tsakar dare ya zo, kuma ko dai kana da isasshen mai a shirye domin jerin gwanon, ko kuma ba ka da shi.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Sa’ad da suka bar Exeter tare da saƙon, suna misalta wasu mutane ne da aka hatimce. Waɗansu suna da isasshen mai da zai sa su shiga bikin aure a ranar 22 ga Oktoba, 1844, wasu kuwa ba su da shi. Waɗannan kwanaki sittin da shida suna wakiltar wani ɗan lokaci ne lokacin da ake hatimce mutanen Allah zuwa ga ƙofar da aka rufe ta dokar Lahadi. Idan suna da adadin mai da ya dace, sai su shiga ta wurin bangaskiya cikin Wuri Mafi Tsarki. Sister White ta misalta mutanen Allah suna shiga cikin Wuri Mafi Tsarki a kwanaki na ƙarshe, kuma a tarihinta na alfa, akwai jarrabawar rai-ko-mutu da ke da nasaba da shiga cikin Wuri Mafi Tsarki ta wurin bangaskiya. A kwanaki na ƙarshe, dubu ɗari da arba’in da huɗu za a gwada su ko za su shiga cikin Wuri Mafi Tsarki ta wurin bangaskiya. Har yanzu, wannan jarrabawar rai-ko-mutu ce.
We will continue these things in the next article.
Za mu ci gaba da waɗannan abubuwa a talifi na gaba.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“A cikin tsarkake Haikali, Yesu yana shelanta aikinsa a matsayin Almasihu, kuma yana fara aikinsa. Wannan Haikali, wanda aka gina domin mazaunin Kasancewar Allahntaka, an nufe shi ya zama darasi na gani ga Isra’ila da ga duniya. Tun daga madawwamiyar zamanai manufar Allah ce cewa kowace halitta da aka yi, daga seraf mai haske da tsarki har zuwa mutum, ta zama haikali domin mahalartar Mahalicci a cikinta. Saboda zunubi, ’yan Adam suka daina zama haikali ga Allah. Da mugunta ta duhuntar da shi ta kuma ƙazantar da shi, zuciyar mutum ba ta ƙara bayyana ɗaukakar Allahntaka ba. Amma ta wurin zama cikin jiki na Ɗan Allah, an cika manufar Sama. Allah yana zaune cikin ’yan Adam, kuma ta wurin alherin ceto zuciyar mutum ta sāke zama haikalinsa. Allah ya nufa cewa haikalin da yake Urushalima ya zama shaida mai ci gaba ga ɗaukakar makoma mafi girma da take a buɗe ga kowace rai. Amma Yahudawa ba su fahimci muhimmancin ginin da suke dubansa da girman kai sosai ba. Ba su miƙa kansu a matsayin tsarkakakkun haikalai ga Ruhun Allahntaka ba. Filayen haikalin da yake Urushalima, cike da hargitsin kasuwanci marar tsarki, sun wakilci da gaskiya ƙwarai haikalin zuciya, wanda aka ƙazantar da shi da kasancewar sha’awace-sha’awacen jiki da tunane-tunane marasa tsarki.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“A cikin tsarkake Haikali daga masu saya da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awace-sha’awacen duniya, mugayen kwaɗayoyin son kai, miyagun halaye, waɗanda suke lalata rai. An nakalto Malachi 3:1–3.” The Desire of Ages, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Annabin ya ce, ‘Na ga wani mala’ika dabam yana saukowa daga sama, yana da babban iko; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila mai girma ta fāɗi, ta fāɗi, ta zama mazaunin aljanu’ (Wahayi 18:1, 2). Wannan shi ne saƙo ɗaya da mala’ika na biyu ya bayar. Babila ta fāɗi, ‘saboda ta sa dukan al’ummai suka sha ruwan inabin fushin zina ta’ (Wahayi 14:8). Mene ne wannan ruwan inabin?—Koyarwarta ta ƙarya ce. Ta bai wa duniya Asabar ta ƙarya a maimakon Asabar ta umarni na huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—madawwamar rayuwar rai ta halitta. Kurakurai masu alaƙa da wannan da yawa ta watsa ko’ina da ko’ina, ‘tana koyar da umarnan mutane a matsayin koyaswa’ (Matiyu 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lokacin da Yesu ya fara hidimarsa ta fili, ya tsarkake Haikali daga ƙazantar saɓo mai cin mutuncinsa. Daga cikin ayyukan ƙarshe na hidimarsa akwai tsarkakewar Haikali ta biyu. Haka ma a cikin aikin ƙarshe domin gargaɗin duniya, ana yi wa ikilisiyoyi kira biyu mabambanta. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, babban birni nan, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin babban kiran saƙon mala’ika na uku, ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, ya mutanena, kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Ru’ya ta Yohanna 18:4, 5).” Selected Messages, littafi na 2, 118.