When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.
Sa’ad da aka cika misalin budurwai goma a cikin tarihin Millerite, hakan ya faru ne a lokacin saƙon mala’ika na biyu. Saƙon mala’ika na biyu yana wakiltar saƙonni biyu mabambanta, duka a cikin lokacin da suke rufewa da kuma dangane da waɗanda aka nufa da saƙon. Saƙon mala’ika na biyu an yi shi ne ga majami’un Furotesta waɗanda a lokacin suka sāke komawa Roma kuma suka zama ’ya’yan Babila. Kiran Tsakar Dare kuwa an yi shi ne ga Millerites masu barci. Saƙon farko an yi shi ne ga waɗanda suke a wajen Millerites, saƙo na biyu kuma an yi shi ne ga waɗanda suke a ciki. Wannan zai cika dai-dai harafi da harafi a zamaninmu.
The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.
Bambancin da ya kamata a lura da shi a maimaituwar zamaninmu shi ne, a farkon Adventism saƙon mala’ika na biyu ya fara zuwa wajen Millerites, sa’an nan kuma sashe na biyu na saƙon ya shiga cikin Millerites. A ƙarshen Adventism, sa’ad da ake sāke maimaita misalin, haka kuma ake maimaita saƙon mala’ika na biyu. An gaya mana haka kai tsaye fiye da sau kaɗan. Amma yanayin saƙon mai ɓangarori biyu ya juya a ƙarshen. Saƙo na farko yana zuwa ga Adventism, na biyun kuma ga waɗanda suke wajen Adventism. An gaya mana cewa aikin da saƙon da mala’ikan Ru’ya ta Yohanna goma sha takwas ya wakilta maimaitawa ce ta saƙon mala’ika na biyu.
“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 kuma yana saukowa daga sama, yana da babban iko; duniya kuma ta haskaka da ɗaukakarsa. Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babila babba ta faɗi, ta faɗi, kuma ta zama mazaunin aljanu’ (Revelation 18:1, 2). Wannan shi ne saƙo ɗaya da mala’ika na biyu ya bayar. Babila ta faɗi, ‘gama ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Revelation 14:8). Mene ne wannan ruwan inabin?—Koyarwarta ta ƙarya ce. Ta bai wa duniya asabar ta ƙarya a madadin Asabar ta umarni na huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—mutuwar rai ba ta halitta ba. Kuskure iri-iri masu kama da wannan ta yaɗa ko’ina da ko’ina, tana ‘koyar da umarnan mutane a matsayin koyaswa’ (Matthew 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 cin mutuncinsa ta saɓo. Daga cikin ayyukan ƙarshe na hidimarsa akwai tsarkakewar Haikali ta biyu. Haka nan, a cikin aikin ƙarshe na gargaɗin duniya, ana yi wa ikkilisiyoyi kira biyu mabambanta. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin ƙarar murya mai ƙarfi ta saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. 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.
The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”
Saƙon mala’ikan na biyu a farkon Adventism shi ne saƙo ɗaya da saƙon da mala’ikan Wahayi sura ta goma sha takwas yake wakilta, kuma a cikin wannan gargadi, akwai muryoyi biyu da suke shelar saƙo. Muryar farko ana shelarta ne sa’ad da aka haskaka duniya da ɗaukakarsa, kuma a aya ta huɗu Yohanna ya ji wata murya dabam tana cewa, “ku fito daga cikinta.”
In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.
A cikin tarihin Millerite, kiran fitowa daga Babila ya zo da fari, sa’an nan saƙon ga Millerites ya biyo baya. A cikin Wahayi sura ta goma sha takwas, murya ta biyu, ko saƙo na biyu ne yake magana da waɗanda suke a wajen Adventism. Tare da wannan furuci cewa akwai “kiraye-kiraye biyu mabambanta da aka yi wa ikkilisiyoyi,” muna kuma gani cewa sau biyu da Almasihu ya tsarkake haikali (a farkon da kuma a ƙarshen hidimarsa) su ma misali ne na farkon da kuma ƙarshen Adventism.
The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.
Farkon Adventism ya bayyana tsarkakewar ma’aikata wadda ta taimaka wajen gina tushen da aka yi amfani da William Miller ya kafa. An kammala wannan tushe a ƙarshen saƙon mala’ika na biyu, domin da isowar mala’ika na uku a ranar 22 ga Oktoba, 1844, an bayyana gaskiyoyin da suka ƙunshi tushen Adventism domin a fahimce su ga waɗanda suke da niyyar ji.
The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.
Aikin gina harsashin ya ƙare a ƙolin tarihin mala’ika na biyu, sa’ad da “aka yi kiraye-kiraye biyu masu bambanci ga ikkilisiyoyi.” Kiran farko ya kasance a wajen Milleriyawa, na biyun kuma domin Milleriyawa ne. Amma wani farkon kuma da ya yi daidai da farkon Adventism shi ne hidimar Almasihu sa’ad da Ya tsarkake Haikalinsa a karo na farko. Misalin annabci na tsarkake Haikalin yana nuna alamar tsarkakewa a farkon da kuma ƙarshen hidimarsa, wanda kuma yake zama misali na tsarkakewar Adventism a farkonsa da ƙarewarsa. Tsarkakewar Haikali sau biyu da Almasihu ya yi suna daidai da farkon da ƙarshen Adventism, amma saƙonsa ya kasance ne ga mutanen alkawarinsa kaɗai, waɗanda suke cikin aikin raba kansu da Allah har abada.
The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”
Farkon Adventism ya gabatar da saƙon da ke sanar da buɗewar shari’a, kuma ƙarshen Adventism yana sanar da ƙarshen shari’a. Yesu ya tsarkake haikali a karo na farko, ya kuma tsawata wa Yahudawa domin sun mai da gidansa kogon ɓarayi; amma tsarkakewar haikali ta biyu ta kasance “cikin ayyukan ƙarshe na hidimarsa.” A ƙarshen hidimarsa, bai ƙara gaya wa Yahudawa cewa sun mai da gidan Ubansa kogon ɓarayi ba; a sa’an nan ya faɗa musu cewa an “bar musu gidansu kufai.”
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
“A halin da ake ciki kuwa, masu bauta daga kowace al’umma suna neman haikalin da aka keɓe domin bautar Allah. Yana kyalli da zinariya da duwatsu masu daraja, abin gani ne na kyau da ɗaukaka. Amma ba a ƙara samun Jehobah a cikin wannan fada na ƙayatarwa ba. Isra’ila a matsayin al’umma ta raba kanta da Allah. Sa’ad da Almasihu, kusa da ƙarshen hidimarsa a duniya, ya duba cikin haikali a karo na ƙarshe, ya ce, ‘Ga shi, an bar muku gidanku kufai.’ Matiyu 23:38. Har zuwa wannan lokaci Ya kasance yana kiran haikalin gidan Ubansa; amma da Ɗan Allah ya fita daga cikin waɗannan ganuwar, an janye gaban Allah har abada daga haikalin da aka gina domin ɗaukakarsa.” Ayyukan Manzanni, 145.
The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.
Haikalin da Ya tsarkake a farkon lokaci ya bambanta da wanda Ya tsarkake a ƙarshe. Haikali na farko gidan Ubansa ne, amma haikali na biyu gidan Yahudawa ne. Ubangiji ya shiga alkawari da Adventism a farkon lokaci, kuma Adventists suka zama firistoci a cikin haikalinsa. A ƙarshen Adventism, ba za su ƙara zama firistoci ba, kuma gidansu za a mai da shi kufai.
The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?
Mala’ika na biyu yana wakiltar saƙonni biyu. Wannan shi ne ɗaya daga cikin dalilan da ya sa aka wakilta saƙon da cewa Babila ta fāɗi sau biyu. Wannan ba shi ne babban dalilin da ya sa aka maimaita shelar fāɗuwar Babila sau biyu ba, amma ɗaya ne daga cikin dalilan. Ta yaya yake zama saƙonni biyu?
The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.
Mala’ika na biyu ya zo ne a matsayin martani ga ƙin saƙon mala’ika na farko. Sa’ad da hasashen da ya kasa cika, wanda ya ayyana shekara ta 1843 a matsayin ƙarshen annabcin shekaru 2300, ya faru, ikilisiyoyin Furotesta suka yi amfani da wannan saƙo mai kuskure wajen ƙin saƙon Miller. Saƙon Miller kuwa shi ne saƙon mala’ika na farko. A lokacin da aka ƙi wannan saƙo, ikilisiyoyin Furotesta, waɗanda suka kasance ikilisiyar Allah a jeji fiye da shekaru 1260, aka ƙi su kuma suka zama ’ya ta Babila. A wannan lokaci ne mala’ika na biyu ya zo da saƙonsa.
There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.
Akwai wasu muhimman batutuwa ƙwarai da suka shafi abubuwa dabam-dabam na wannan tarihin da muke dubawa. Aƙalla akwai batu guda ɗaya da dole ne a bunƙasa shi a hankali, domin hakika yana ba da gudummawa ga fahimtar saƙon Wahayin Yesu Almasihu da ake warwarewa a wannan lokaci. Saboda wannan dalili, ina haɗa wani sashe mai muhimmanci ƙwarai game da wannan tarihin. Surori biyu ne nake nuni zuwa gare su, amma kuma akwai wani sura na uku mai muhimmanci a tsakiyar waɗannan surori biyu. Ba na haɗa shi a wannan lokaci domin in takaita faɗin abin da muke nazari a kai.
Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.
Ka lura da wane mala’ika ne ake yi wa magana yayin da kake karantawa, ka nemi tsarin gwaji mai ci gaba, ka lura a sakin layi na farko cewa siffofin annabci na mala’ikan Ru’ya ta Yohanna goma sha takwas su ma siffofin mala’ika na fari ne. Ka lura cewa gicciye ɗaya daga cikin saƙonnin yana nufin gicciye Almasihu, kuma ka lura cewa mala’iku ukun duk an gabatar da su a matsayin mala’ika guda-guda, amma saƙon Kukan Tsakar Dare taron mala’iku ne.
“I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.
“An nuna mini irin sha’awar da dukan sama ta nuna game da aikin da ake yi a duniya. Yesu ya umurci wani mala’ika mai ƙarfi da iko ya sauko ya gargaɗi mazaunan duniya su shirya domin bayyanarsa ta biyu. Na ga mala’ikan nan mai ƙarfi ya bar gaban Yesu a sama. A gabansa kuwa wani haske mai tsananin haske da ɗaukaka ya riga shi tafiya. Aka gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, ya kuma gargaɗi mutum game da fushin Allah mai zuwa. Jama’a da yawa suka karɓi hasken. Wasu suka bayyana suna cikin tsananin natsuwa, yayin da waɗansu kuma suke cikin farin ciki da ɗaukaka. An zuba hasken a kan kowa, amma waɗansu kawai suka shiga ƙarƙashin rinjayar hasken, ba tare da sun karɓe shi da dukan zuciya ba. Amma dukan waɗanda suka karɓe shi, suka ɗaga fuskokinsu sama zuwa ga sama, suka kuma ɗaukaka Allah. Da yawa suka cika da fushi mai girma. Masu hidima da jama’a suka haɗa kai da mugaye, suka kuma ƙi hasken da mala’ikan nan mai ƙarfi ya haskaka da ƙarfi. Amma dukan waɗanda suka karɓe shi suka janye daga duniya, suka kuma haɗu da juna sosai.”
“Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.
“Shaiɗan da mala’ikunsa suna ta ƙoƙari sosai wajen neman jawo hankulan dukan waɗanda za su iya daga haske. Ƙungiyar da ta ƙi shi aka bar ta cikin duhu. Na ga mala’ikan yana kallo da zurfafan sha’awa a kan mutanen Allah masu ikirari, domin ya rubuta halin da suka bayyana, sa’ad da aka gabatar musu da saƙon da ya fito daga sama. Kuma yayin da masu yawa ƙwarai daga cikin waɗanda suke ikirarin ƙaunar Yesu suka juya daga saƙon samaniya da raini, da ba’a, da ƙiyayya, wani mala’ika mai takardar birgima a hannunsa ya yi wannan rubutu na abin kunya. Dukan sama ta cika da fushi mai tsarki, domin masu bin Yesu a fili sun wulaƙanta shi.”
“I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.
“Na ga ɓacin ran masu bangaskiya. Ba su ga Ubangijinsu a lokacin da ake tsammani ba. Nufin Allah ne ya ɓoye abin da zai faru a gaba, ya kuma kawo mutanensa zuwa ga wani matsayi na yanke shawara. In ba tare da wannan ƙayyadadden lokaci ba, aikin da Allah ya nufa ba zai cika ba. Shaidan yana ja da tunanin mutane masu yawa ƙwarai zuwa can gaba a nan gaba. Wani wa’adin lokaci da aka shelanta domin bayyanar Almasihu dole ne ya sa zuciya ta nemi shiri na yanzu da gaske. Sa’ad da lokacin ya shuɗe, waɗanda ba su karɓi hasken mala’ikan sosai ba suka haɗu da waɗanda suka raina saƙon samaniya, suka kuwa juya wa waɗanda suka yi baƙin ciki da izgili. Na ga mala’iku a sama suna shawara tare da Yesu. Sun lura da yanayin waɗanda ke ikirarin bin Almasihu. Wucewar ƙayyadadden lokacin nan ya gwada su, ya kuma tabbatar da ainihinsu, kuma masu yawa ƙwarai aka auna su a ma’auni aka same su marasa cika. Dukkansu suna ta da ƙarfi suna ikirarin cewa su Kiristoci ne, duk da haka suka gaza wajen bin Almasihu a kusan kowane ɓangare. Shaidan ya yi murna ƙwarai da halin waɗanda ke ikirarin bin Almasihu. Ya kama su a tarkonsa. Ya riga ya sa mafi yawansu suka bar madaidaiciyar hanya, kuma suna ƙoƙarin hawa zuwa sama ta wata hanya dabam. Mala’iku suka ga tsarkaka, masu tsabta, da masu tsarki, duk sun gauraya da masu zunubi a cikin Sihiyona, da munafukai masu ƙaunar duniya. Sun yi tsaro a kan masu ƙaunar Yesu na gaskiya; amma lalatattu suna shafar tsarkaka.”
“Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.
“Waɗanda zukatansu suka ƙuna da marmari, da tsananin bege na ganin Yesu, ’yan’uwansu da suke ikirarin bangaskiya suka hana su yin magana game da zuwansa. Mala’iku suka dubi dukan abin da yake faruwa, suka kuma tausaya wa saura, waɗanda suke ƙaunar bayyanar Yesu. An umurci wani mala’ika mai ƙarfi ya sauko zuwa duniya. Yesu ya sa wani rubutu a hannunsa, kuma sa’ad da ya iso duniya, ya yi kira da cewa, Babila ta fāɗi! ta fāɗi! Sa’an nan kuma na sāke ganin masu takaicin nan suka sāke yin annuri, suka kuma ɗaga idanunsu zuwa sama, suna duban bayyanar Ubangijinsu da bangaskiya da bege. Amma da yawa sun kasance kamar suna nan a cikin wani yanayi na wawanci, kamar masu barci; duk da haka na iya ganin alamar baƙin ciki mai zurfi a fuskokinsu. Masu takaicin nan suka gani daga Littafi Mai Tsarki cewa suna cikin lokacin jinkiri, kuma dole ne su jira cikar wahayi da haƙuri. Hujjojin nan guda da suka sa su sa ido ga Ubangijinsu a 1843, su ne suka sa suka sa ran sa a 1844. Na ga cewa mafi yawansu ba su da wannan kuzari wanda ya bayyana bangaskiyarsu a 1843. Takaicinsu ya dusashe bangaskiyarsu. Amma sa’ad da masu takaicin nan suka haɗu cikin kiran mala’ika na biyu, rundunar sama ta yi dubi da matuƙar sha’awa, ta kuma lura da tasirin saƙon. Suka ga waɗanda suke ɗauke da sunan Kiristoci suna juya wa waɗanda aka kunyata da ba’a da raini. Da kalmomin nan suka fito daga bakin mai ba’a, Har yanzu ba ku haura ba! sai wani mala’ika ya rubuta su. Mala’ikan ya ce, Suna yi wa Allah ba’a.”
“I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.
“An mai da hankalina baya ga ɗaukewar Iliya. Alkyabbarsa ta faɗa wa Elisha, sai mugayen yara (ko matasa) suka bi shi, suna yi masa ba’a, suna cewa, Hau sama, kai mai sanƙo! Hau sama, kai mai sanƙo! Sun yi wa Allah ba’a, kuma suka gamu da hukuncinsu a can. Sun koyi hakan daga iyayensu. Kuma waɗanda suka yi izgili suka yi ba’a ga tunanin hawan tsarkaka sama, za a kawo musu annoban Allah, kuma za su gane cewa ba ƙaramin abu ba ne a yi wasa da shi.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.
“Yesu ya umurci waɗansu mala’iku su yi saurin tashi domin su farfaɗo su kuma ƙarfafa bangaskiyar mutanensa mai raunana, su kuma shirya su su fahimci saƙon mala’ika na biyu, da kuma muhimmin matakin da ba da daɗewa ba za a ɗauka a sama. Na ga waɗannan mala’iku sun karɓi babban iko da haske daga wurin Yesu, suka kuma yi saurin tashi zuwa duniya domin su cika umarnin da aka ba su na taimaka wa mala’ika na biyu a aikinsa. Wani babban haske ya haskaka a kan mutanen Allah sa’ad da mala’ikun suka yi kira. Ga Ango yana zuwa, ku fita ku tarye shi. Sa’an nan na ga waɗanda aka kunyatar suka tashi, kuma cikin daidaituwa da mala’ika na biyu, suka shelanta, Ga Ango yana zuwa, ku fita ku tarye shi. Hasken daga wurin mala’ikun ya kutsa cikin duhu ko’ina. Shaidan da mala’ikunsa suka nemi hana wannan haske ya bazu, kuma ya kai ga sakamakon da aka nufa da shi. Suka yi gardama da mala’ikun Allah, suka ce musu Allah ya ruɗi mutane, kuma ko da da dukan haskensu da ikonsu, ba za su iya sa mutane su gaskata cewa Yesu yana zuwa ba. Mala’ikun Allah suka ci gaba da aikinsu, ko da yake Shaidan ya yi ƙoƙarin katange hanya, ya kuma janye tunanin mutane daga hasken. Waɗanda suka karɓe shi sun yi kama da masu matuƙar farin ciki. Suka kafa idanunsu sama zuwa sama, suka yi marmarin bayyanar Yesu. Waɗansu kuma suna cikin tsananin damuwa, suna kuka suna addu’a. Kamar idanunsu suna a kan kansu ne, kuma ba su yi ƙoƙarin ɗaga ido sama ba.”
“A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.
“Wani haske mai daraja daga sama ya raba duhu da su, kuma idanunsu, waɗanda a dā suka kafe cikin yanke ƙauna a kan kansu, aka ɗaga su sama, yayin da godiya da farin ciki mai tsarki suka bayyana a kan kowane fasali na fuskokinsu. Yesu da dukan rundunar mala’iku suka dubi amintattu masu jira da yarda.”
“Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .
“Waɗanda suka ƙi suka kuma yi gāba da hasken saƙon mala’ika na fari, sun rasa hasken na biyu, kuma ba su iya amfana da iko da ɗaukaka da suka raka saƙon, Ga Ango yana zuwa. Yesu ya juya daga gare su da fuskar ɓacin rai. Sun rena shi, sun kuma ƙi shi. Waɗanda suka karɓi saƙon kuwa, an lulluɓe su cikin gajimaren ɗaukaka. Suka jira, suka tsare, suka kuma yi addu’a domin su san nufin Allah. Sun ƙwarai ji tsoron kada su ɓata masa rai. Na ga Shaiɗan da mala’ikunsa suna neman su rufe wannan haske na allahntaka daga mutanen Allah; amma muddin masu-jiran nan suka riƙe hasken da muhimmanci, suka kuma ɗaga idanunsu daga duniya zuwa ga Yesu, Shaiɗan ba zai iya samun iko ya ƙwace musu wannan haske mai daraja ba. Saƙon da aka bayar daga sama ya fusata Shaiɗan da mala’ikunsa, kuma waɗanda suke da’awar suna ƙaunar Yesu, amma suna raina zuwansa, suka yi wa amintattu, masu dogara, ba’a suka kuma zage su. Amma wata mala’ika ta yi alama ga kowace zagi, kowace rena, kowace wulakanci da suka sha daga ’yan’uwansu masu ikirarin bangaskiya. Da yawa ƙwarai suka ɗaga muryoyinsu suna kira, Ga Ango yana zuwa, suka kuwa bar ’yan’uwansu waɗanda ba sa ƙaunar bayyanar Yesu, waɗanda kuma ba za su bari su zauna suna mai da hankali ga zuwansa na biyu ba. Na ga Yesu ya juya fuskarsa daga waɗanda suka ƙi suka kuma rena zuwansa, sa’an nan ya umarci mala’iku su fitar da mutanensa daga tsakiyar marasa tsarki, domin kada su ƙazantu. Waɗanda suka yi biyayya ga saƙonnin suka fito sarai cikin ’yanci da haɗin kai. Hasken tsarki mai daraja da ɗaukaka ya haskaka a kansu. Sun yi watsi da duniya, suka tsinke ƙaunarsu daga gare ta, suka kuma miƙa bukatunsu na duniya hadaya. Sun bar dukiyarsu ta duniya, kuma dubansu na ɗoki ya karkata zuwa sama, suna sa ran ganin Mai-Cetonsu ƙaunatacce. Farin ciki mai tsarki, mai tsabta, ya haskaka daga fuskokinsu, yana bayyana salama da farin cikin da suke mulki a ciki. Yesu ya umarci mala’ikunsa su tafi su ƙarfafa su, gama sa’ar gwajinsu ta gabato. Na ga cewa waɗannan masu-jiran ba a gwada su tukuna kamar yadda ya kamata a gwada su ba. Ba su ’yanta daga kurakurai ba. Na kuma ga jinƙai da alherin Allah cikin aiko da gargaɗi ga mutanen duniya, da maimaita saƙonni domin a kai su zuwa wani ƙayyadadden lokaci, domin a bishe su su yi bincike mai zurfi a kansu, domin su tube kansu daga kurakuran da aka gada daga arna da ’yan papanci. Ta wurin waɗannan saƙonni Allah yana fito da mutanensa zuwa inda zai iya yi musu aiki da iko mafi girma, inda kuma za su iya kiyaye dukan dokokinsa....”
“As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.
“Sa’ad da hidimar Yesu ta ƙare a Wuri Mai Tsarki, ya kuma shiga cikin Wuri Mafi Tsarki, ya tsaya a gaban akwatin alkawari mai ɗauke da dokar Allah, sai ya aiko wani babban mala’ika zuwa duniya da saƙo na uku. Ya sa takardar fata a hannun mala’ikan, kuma sa’ad da ya sauko zuwa duniya cikin ɗaukaka da iko, ya shelanta gargaɗi mai ban tsoro, barazana mafi tsanani da aka taɓa isar wa mutum. An shirya wannan saƙo ne domin ya sa ’ya’yan Allah su yi tsaro, ya kuma nuna musu lokacin jarabawa da baƙin ciki da ke gabansu. Mala’ikan ya ce, Za a kawo su cikin artabu na kusa da dabbar da siffarta. Bege guda kaɗai na rai madawwami a gare su shi ne su tsaya daram. Ko da yake rayukansu na cikin haɗari, duk da haka dole ne su riƙe gaskiya da ƙarfi. Mala’ika na uku ya rufe saƙonsa da waɗannan kalmomi, Ga haƙurin tsarkaka; ga masu kiyaye umarnan Allah, da bangaskiyar Yesu. Yayin da ya maimaita waɗannan kalmomi sai ya nuna zuwa Wuri Mai Tsarki na sama. Hankulan dukan waɗanda suka rungumi wannan saƙo ana karkatar da su zuwa Wuri Mafi Tsarki inda Yesu yake tsaye a gaban akwatin alkawari, yana yin ceto na ƙarshe domin dukan waɗanda jinƙai har yanzu yana jinkiri a kansu, da kuma domin waɗanda suka karya dokar Allah cikin rashin sani. Ana yin wannan kaffara domin matattun masu adalci haka kuma domin rayayyun masu adalci. Yesu yana yin kaffara domin waɗanda suka mutu ba tare da sun karɓi haske game da umarnan Allah ba, waɗanda suka yi zunubi cikin rashin sani.”
“After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.
“Bayan Yesu ya buɗe ƙofar Wuri Mafi Tsarki, an ga hasken Asabaci, kuma ya zama dole a gwada mutanen Allah a tabbatar da su, kamar yadda Allah ya gwada ’ya’yan Isra’ila a dā, domin a ga ko za su kiyaye dokarsa. Na ga mala’ika na uku yana nuna sama, yana nuna wa waɗanda suka yi baƙin cikin rashin cikar bege hanya zuwa Wuri Mafi Tsarki na Haikalin sama. Ta wurin bangaskiya suka bi Yesu zuwa cikin Wuri Mafi Tsarki. Suka sāke samun Yesu, farin ciki da bege kuma suka sake ɓullo wa. Na gan su suna waiwaya baya suna sake duba abin da ya wuce, tun daga shelar zuwan Yesu na biyu, suna bi ta cikin tafiyarsu har zuwa wucewar lokacin a shekara ta 1844. Suna ganin an bayyana dalilin baƙin cikin rashin cikar begensu, kuma farin ciki da tabbaci suka sāke rayar da su. Mala’ika na uku ya haskaka abin da ya wuce, da na yanzu, da na gaba, kuma sun sani cewa lalle Allah ne ya jagorance su ta wurin tanadinsa mai ɓoyayyen asiri.”
“It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.
“An nuna mini cewa ragowar suka bi Yesu zuwa Wuri Mafi Tsarki, suka ga akwatin alkawari, da kujerar jinƙai, kuma ɗaukakarsu ta birge su ƙwarai. Yesu ya ɗaga murfin akwatin, sai ga allunan dutse, waɗanda aka rubuta umarnai goma a kansu. Suka bi waɗannan maganganun rai ɗaya bayan ɗaya; amma suka ja da baya suna rawar jiki sa’ad da suka ga umarni na huɗu yana a raye a cikin waɗannan tsattsarkan farillai goma, alhali haske mafi ƙyalli yana haskakawa a kansa fiye da sauran tara, kuma annurin ɗaukaka yana kewaye da shi gaba ɗaya. Ba su sami kome a can da yake sanar da su cewa an soke Asabar ba, ko kuwa an canja ta zuwa rana ta fari ta mako. Yana nan a rubuce kamar yadda bakin Allah ya furta shi cikin tsanani da ban tsoro mai girma a kan dutsen, a lokacin da walƙiyoyi suke kyallawa, tsawa kuma suke ruri, kuma kamar yadda ya rubuta shi da yatsansa mai tsarki a kan allunan dutse. Kwana shida za ka yi aiki ka kuma yi dukan aikinka; amma rana ta bakwai ita ce Asabarin Ubangiji Allahnka. Suka yi mamaki sa’ad da suka ga irin kulawar da aka yi wa umarnai goma. Suka ga an ajiye su kusa da Jehobah, tsarkinsa yana lulluɓe da su kuma yana kiyaye su. Suka ga cewa sun kasance suna take umarni na huɗu na dokoki goma, kuma sun kiyaye ranar da arna da papawa suka miƙa, maimakon ranar da Jehobah ya tsarkake. Suka ƙasƙantar da kansu a gaban Allah, suka yi makoki saboda laifofinsu na dā.
“I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.
“Na ga hayaƙin turaren a cikin ƙona-turare yana tashi sa’ad da Yesu ya miƙa furcinsu da addu’o’insu ga Ubansa. Kuma yayin da yake hawa sama, wani haske mai ƙyalli ya sauka a kan Yesu, da kuma a kan kujerar jinƙai; kuma masu addu’a da gaske, waɗanda suka damu domin sun gano kansu masu ƙetare dokar Allah ne, aka albarkace su, fuskokinsu kuwa suka haskaka da bege da farin ciki. Suka haɗa kai cikin aikin mala’ika na uku, suka ɗaga muryoyinsu suka shelanta gargaɗi mai nauyi. Amma da fari kaɗan ne suka karɓi saƙon, duk da haka suka ci gaba da shelar gargaɗin da ƙwazo. Sa’an nan na ga mutane da yawa sun rungumi saƙon mala’ika na uku, suka haɗa muryoyinsu da na waɗanda suka fara shelanta gargaɗin, suka ɗaukaka Allah suka kuma girma shi ta wurin kiyaye tsattsarkan Ranar Hutunsa.”
“Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.
“Mutane da yawa da suka rungumi saƙo na uku ba su da wata ƙwarewa a cikin saƙonni biyu na farko. Shaidan ya fahimci wannan, kuma mugun idonsa yana kansu domin ya hallaka su; amma mala’ika na uku yana nuna musu zuwa Wuri Mafi Tsarki, kuma waɗanda suka sami ƙwarewa a saƙonnin da suka gabata suna nuna musu hanyar zuwa Haikali na samaniya. Mutane da yawa sun ga cikakkiyar sarkar gaskiya a cikin saƙonnin mala’iku, suka kuma karɓe ta da farin ciki. Suka rungume su a cikin jerinsu, suka kuma bi Yesu da bangaskiya zuwa cikin Haikali na samaniya. An nuna mini waɗannan saƙonni kamar anga ce don riƙe jiki. Kuma yayin da mutane ɗaya bayan ɗaya suke karɓe su kuma suke fahimtarsu, ana kāre su daga yawan ruɗe-ruɗen Shaidan.”
“After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.
“Bayan babban baƙin ciki na 1844, Shaiɗan da mala’ikunsa suka shagaltu ƙwarai da kafa tarkuna domin su girgiza bangaskiyar ikkilisiya. Yana rinjayar tunanin waɗansu mutane da suka sami ƙwarewa ta kansu a cikin waɗannan al’amura. Suka nuna kamar suna da tawali’u. Suka sauya saƙon farko da na biyu, suka mai da cikar su ga nan gaba, alhali kuwa waɗansu sun nuna nesa a baya, suna bayyana cewa a can ne aka riga aka cika su. Waɗannan mutane suna karkatar da tunanin marasa ƙwarewa, suna kuma girgiza bangaskiyarsu. Wasu suna binciken Littafi Mai Tsarki domin su yi ƙoƙarin gina wata bangaskiya ta kansu, mai zaman kanta daga jiki. Shaiɗan ya yi murna ƙwarai da duk wannan; gama ya san cewa waɗanda suka kuɓuce daga matattara, zai iya rinjayar su da kurakurai iri-iri, ya kuma tura su can da can da iskoki na koyarwa. Mutane da yawa waɗanda suka jagoranta a cikin saƙon farko da na biyu, suka ƙaryata su, kuma rarrabuwa da watsewa suka bazu cikin dukan jiki. Sa’an nan na ga Wm. Miller. Ya yi kama da mai ruɗani, kuma ya sunkuya saboda baƙin ciki da damuwa domin mutanensa. Ya ga ƙungiyar da ta kasance cikin haɗin kai da ƙauna a 1844 tana rasa ƙaunar junansu, suna kuma hamayya da juna. Ya ga suna komawa baya cikin yanayi na sanyi da koma-baya na ruhaniya. Baƙin ciki ya cinye ƙarfinsa. Na ga fitattun mutane suna sa ido a kan Wm. Miller, suna kuma jin tsoron kada ya rungumi saƙon mala’ika na uku da kuma dokokin Allah. Kuma sa’ad da zai karkata zuwa ga haske daga sama, waɗannan mutane sukan shirya wata dabara domin su karkatar da tunaninsa. Na ga an yi amfani da tasirin ɗan adam domin a tsare tunaninsa cikin duhu, kuma a ci gaba da riƙe tasirinsa a cikinsu. Daga bisani Wm. Miller ya ɗaga muryarsa gāba da haske daga sama. Ya yi kuskure da bai karɓi saƙon da zai bayyana masa baƙin cikinsa sarai ba, ya kuma haskaka abin da ya gabata da haske da ɗaukaka, wanda da zai rayar da ƙarfin da ya gaji, ya haskaka begensa, ya kuma bishe shi ya ɗaukaka Allah. Amma ya karkata ga hikimar ɗan adam maimakon ta Allahntaka, kuma da yake ya karye saboda wahalar aiki mai tsanani a cikin aikin Ubangijinsa, da kuma saboda tsufa, bai kai ga ɗaukar alhaki kamar waɗanda suka hana shi gaskiya ba. Su ne masu alhaki, zunubin kuma yana a kansu. Da ace Wm. Miller ya iya ganin hasken saƙo na uku, da abubuwa masu yawa da suka yi masa kama da duhu da asiri sun bayyana a gare shi. ’Yan’uwansa sun nuna irin zurfin ƙauna da kulawa a gare shi, har ya yi tsammani ba zai iya rabuwa da su ba. Zuciyarsa ta kan karkata zuwa ga gaskiya; amma sai ya dubi ’yan’uwansa. Suka yi hamayya da ita. Shin zai iya rabuwa da waɗanda suka tsaya tare da shi kafada da kafada wajen shelar zuwan Yesu? Ya yi tunanin lalle ba za su bishe shi zuwa ga ɓata ba.”
“God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Allah ya bar shi ya shiga ƙarƙashin ikon Shaidan, mutuwa kuma ta yi mulki a kansa. Ya ɓoye shi a cikin kabari, daga waɗanda suke ta janye shi daga wurin Allah kullum. Musa ya yi kuskure daidai lokacin da yake gab da shiga ƙasar alƙawari. Haka nan kuma, na ga cewa Wm. Miller ya yi kuskure sa’ad da yake gab da shiga Kan’ana ta sama, da ya bari tasirinsa ya tafi gāba da gaskiya. Wasu ne suka kai shi ga wannan. Dole ne su bayar da lissafi a kan hakan. Amma mala’iku suna tsaron ƙurar daraja ta wannan bawan Allah, kuma zai fito a sautin ƙaho na ƙarshe.
“I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.
“Na ga wata ƙungiya da ta tsaya cikin kariya mai ƙarfi da tabbaci, kuma ba za ta nuna wata goyon baya ga waɗanda za su dagula kafaffiyar bangaskiyar jikin ba. Allah ya dube su da yardarsa. An nuna mini matakai uku—ɗaya, biyu da uku—saƙonnin mala’ika na fari, na biyu da na uku. Mala’ikan ya ce, Kaiton wanda zai motsa ko da dutse guda, ko ya jijjiga fil guda a cikin waɗannan saƙonni. Gaskiyar fahimtar waɗannan saƙonni tana da matuƙar muhimmanci. Makomar rayuka tana rataye ne bisa ga yadda ake karɓar su. Aka sāke kawo ni ƙasa ta cikin waɗannan saƙonni, sai na ga yadda mutanen Allah suka saya ƙwarewarsu da tsada ƙwarai. An same ta ne ta wurin wahala mai yawa da gwagwarmaya mai tsanani. Mataki-mataki Allah ya riƙa bishe su, har ya kafa su a kan dandalin nan mai ƙarfi, marar motsi. Sa’an nan na ga waɗansu mutane, yayin da suka matso kusa da dandalin, kafin su taka kansa, suna bincika tushensa. Waɗansu cikin farin ciki suka hau kansa nan da nan. Waɗansu kuwa suka fara neman aibi ga yadda aka aza tushen dandalin. Suna son a yi gyare-gyare, sa’an nan dandalin zai fi kamala, mutane kuma su fi farin ciki. Waɗansu suka sauka daga dandalin suka duba shi, sa’an nan suka zarge shi, suna cewa an aza shi ba daidai ba. Na ga cewa kusan duka sun tsaya daram a kan dandalin, suna kuma gargaɗin waɗansu da suka sauka daga kansa su daina gunaguninsu, domin Allah shi ne babban magini, kuma suna yaƙi ne da shi. Suka ba da labarin aikin Allah mai banmamaki, wanda ya kai su ga dandalin nan mai ƙarfi, kuma cikin haɗin kai kusan duka suka ɗaga idanunsu zuwa sama, suka kuma ɗaukaka Allah da murya mai ƙarfi. Wannan ya shafi waɗansu daga cikin waɗanda suka yi ƙorafi, suka kuma bar dandalin, har suka sāke hawa kansa da kamannin tawali’u.”
“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 for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. 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 rending of the vail 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, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.
“An mai da hankalina baya ga shelar zuwan Almasihu na fari. An aiko Yohanna cikin ruhu da ikon Iliya domin ya shirya hanya saboda zuwan Yesu. Waɗanda suka ƙi shaidar Yohanna ba su amfana da koyarwar Yesu ba. Gāba da suka yi wa shelar zuwansa na fari ta sa su kasance a matsayin da ba za su iya karɓar hujja mafi ƙarfi ta kasancewarsa Almasihu cikin sauƙi ba. Shaiɗan ya jagoranci waɗanda suka ƙi saƙon Yohanna su ƙara nisa, su ƙi Yesu kuma su gicciye shi. Da yin haka, suka sa kansu a inda ba za su iya karɓar albarkar ranar Fentikos ba, wadda da ta koya musu hanya zuwa Wuri Mai Tsarki na sama. Yagewar labulen haikali ta nuna cewa hadayu da farillan Yahudawa ba za a ƙara karɓarsu ba. An riga an miƙa Babbar Hadaya, kuma an karɓe ta, Ruhu Mai Tsarki kuma wanda ya sauko a ranar Fentikos ya ɗauke tunanin almajiran daga Wuri Mai Tsarki na duniya zuwa na sama, inda Yesu ya shiga ta wurin jininsa kansa, ya kuma zubar wa almajiransa amfanin kafararsa. An bar Yahudawa cikin cikakkiyar ruɗi da duhu gaba ɗaya. Sun rasa dukan hasken da za su iya samu game da shirin ceto, duk da haka kuma suka ci gaba da dogara ga hadayunsu da sadukansu marasa amfani. Ba za su iya amfana da ceton Kristi a cikin Wuri Mai Tsarki ba. Wuri Mai Tsarki na sama ya ɗauki matsayin na duniya, duk da haka ba su da masaniya game da hanyar zuwa na sama.”
“Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.
“Mutane da yawa suna duban tafarkin da Yahudawa suka bi ga Yesu da firgici, a cikin ƙin karɓarsa da kuma gicciye shi. Kuma sa’ad da suke karanta tarihin wulakanci da azabtarwar da aka yi masa cikin kunya, suna tsammani suna ƙaunar Almasihu, kuma da ba za su musanta shi kamar Bitrus ba, ko su gicciye shi kamar Yahudawa ba. Amma Allah, wanda ya ga tausayi da juyayin da suka bayyana ga Ɗansa, ya gwada su, ya kuma kawo wannan ƙaunar da suka furta ga Yesu ga ma’aunin jarabawa.
“All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not 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 can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or 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 of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.
“Dukan sama ta yi kallo da matuƙar sha’awa game da karɓar saƙon. Amma da yawa daga cikin waɗanda suke da’awar cewa suna ƙaunar Yesu, kuma suke zubar da hawaye sa’ad da suke karanta labarin gicciye, maimakon su karɓi saƙon da farin ciki, suna fusata, suna kuma yi wa bishara mai daɗi ta zuwan Yesu ba’a, suna kuma bayyana ta a matsayin ruɗi. Ba su yarda su yi tarayya da waɗanda suke ƙaunar bayyanarsa ba, amma suka ƙi su, suka kuma kore su daga cikin ikklisiyoyi. Waɗanda suka ƙi saƙon fari ba za su iya amfana da na biyu ba, kuma ba su amfana da kiran tsakar dare ba, wanda aka yi domin ya shirya su su shiga tare da Yesu ta wurin bangaskiya zuwa Wuri Mafi Tsarki na Haikalin sama. Kuma ta wurin ƙin saƙonni biyun farko, ba su iya ganin wani haske cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa Wuri Mafi Tsarki. Na ga cewa ikklisiyoyin suna a suna, kamar yadda Yahudawa suka gicciye Yesu, su ma sun gicciye waɗannan saƙonni, sabili da haka ba su da masaniya game da aikin da aka fara yi a sama, ko kuma game da hanyar zuwa Wuri Mafi Tsarki, kuma ba za su iya amfana da ceton Yesu a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, su ma suna miƙa addu’o’insu marasa amfani zuwa ga ɗakin da Yesu ya riga ya bari, kuma Shaidan, yana jin daɗin wannan ruɗin na waɗanda suke da’awar bin Almasihu, yana ƙara ɗaure su cikin tarkonsa, yana kuma ɗaukar siffar addini, yana karkatar da tunanin waɗannan da ake kira Kiristoci zuwa gare shi, yana kuma aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya. Wasu yana ruɗarsu ta hanya ɗaya, wasu kuma ta wata. Yana da ruɗe-ruɗe iri-iri da ya shirya domin su rinjayi tunane-tunane dabam-dabam. Wasu suna kallon wani ruɗi da tsoro ƙwarai, alhali kuma suna saurin karɓar wani. Shaidan yana ruɗar wasu ta wurin Spiritiyalizim. Haka kuma yana zuwa kamar mala’ikan haske, yana kuma baza tasirinsa a kan ƙasar. Na ga gyare-gyaren ƙarya a ko’ina. Ikklisiyoyin suna murna ƙwarai, suna kuma ɗauka cewa Allah yana aiki domin su cikin banmamaki, alhali kuwa wani ruhu ne dabam. Zai shuɗe, ya bar duniya da ikkilisiya cikin yanayi mafi muni fiye da dā.”
“I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.
“Na ga cewa Allah yana da ’ya’ya na gaskiya a cikin Adventistoci na suna kawai, da kuma a cikin ikkilisiyoyin da suka fāɗi, kuma har yanzu za a kira masu hidima da jama’a su fito daga waɗannan ikkilisiyoyi kafin a zubo annobai, kuma za su rungumi gaskiya da farin ciki. Shaidan ya san wannan, kuma kafin ƙarar murya mai ƙarfi ta mala’ika na uku, sai ya tayar da wani zuga a cikin waɗannan ƙungiyoyin addini, domin waɗanda suka ƙi gaskiya su yi tunanin cewa Allah yana tare da su. Yana fatan ya ruɗi masu gaskiya, ya kuma kai su ga tunanin cewa Allah har yanzu yana aiki domin ikkilisiyoyin. Amma haske zai haskaka, kuma kowanne daga cikin masu gaskiya zai bar ikkilisiyoyin da suka fāɗi, ya kuma tsaya tare da ragowa.” Spiritual Gifts, juzu’i na 1, 151–172.
This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.
Wannan sashe yana ɗauke da muhimman gaskiya masu yawa, amma ina amfani da wannan sashe ne domin keɓe wasu halaye na saƙonnin tarihin Millerite, domin mu fahimci yadda waɗannan suke zama siffofi na tarihinmu. Dukan mala’iku ukun da ke cikin Ru’ya ta Yohanna sura ta goma sha huɗu suna riƙe da saƙo a hannunsu. Mala’ika na biyu da na uku an bayyana su a matsayin masu “takardar rubutu,” tare da su yayin da suke saukowa da saƙonsu. Kowanne mala’ika yana wakiltar saƙo, kuma isowar kowane saƙo yana haifar da wani tasiri.
We will continue this subject in the next article.
Za mu ci gaba da wannan batu a talifi na gaba.