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# The Book of Daniel - Number One-Hundred and One

Littafin Daniyel — Na Ɗari da Ɗaya

The Messenger of the Covenant: From Purification to Purging

Manzon Alkawari: Daga Tsarkakewa zuwa Tsaftacewa da Kawarwa

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Makon da Almasihu ya tabbatar da alkawari ya wakilta lokacin da ya fara daga baftismarsa har zuwa lokacin da Almasihu, a cikin wuri mai tsarki na sama, ya mike tsaye a lokacin da aka jejjefi Istifanas da duwatsu.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Amma shi, da yake cike da Ruhu Mai Tsarki, ya ɗaga idanunsa sama da ƙarfi zuwa sama, ya ga ɗaukakar Allah, da Yesu tsaye a hannun dama na Allah, Sai ya ce, Ga shi, ina ganin sammai a buɗe, da Ɗan Mutum tsaye a hannun dama na Allah. Sai suka yi ihu da babbar murya, suka toshe kunnuwansu, suka ruga masa gaba ɗaya, Suka fitar da shi waje da birni, suka jejjefe shi da duwatsu; shaidun kuwa suka ajiye rigunansu a ƙafafun wani saurayi, mai suna Shawulu. Suka kuwa jejjefi Istifanas, yana kira ga Allah, yana cewa, Ya Ubangiji Yesu, karɓi ruhuna. Sai ya durƙusa, ya yi kira da babbar murya, Ya Ubangiji, kada ka ɗora musu wannan zunubi. Da ya faɗi haka, sai ya yi barci. Ayyukan Manzanni 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Sa’ad da aka jejjefi Istifanus da duwatsu, Mika’ilu kuma ya miƙe tsaye, bishara ta tafi zuwa ga al’ummai, gama har zuwa wancan lokaci bisharar ta ƙuntata ga Yahudawa kaɗai.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Sai mala’ikan ya ce, ‘Zai tabbatar da alkawarin tare da mutane da yawa har mako guda [shekaru bakwai].’ Domin tsawon shekaru bakwai bayan Mai-Ceto ya fara hidimarsa, bishara za a yi wa’azinta musamman ga Yahudawa; tsawon shekara uku da rabi ta bakin Kristi da kansa; sannan daga baya ta bakin manzanni. ‘A tsakiyar makon zai sa hadaya da baiko su ƙare.’ Daniyel 9:27. A cikin bazarar shekara ta A.D. 31, an miƙa Kristi, hadaya ta gaskiya, a kan Kalbari. Sai labulen haikali ya tsage gida biyu, yana nuna cewa tsarkin da muhimmancin aikin hadaya sun kau. Lokaci ya yi da hadaya da baiko na duniya za su ƙare.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Mako ɗaya—shekaru bakwai—ya ƙare a shekara ta A. D. 34. Sa’an nan kuma, ta wurin jifan Istifanas da duwatsu, Yahudawa suka hatimce ƙin amincewarsu da bishara a ƙarshe; almajiran kuwa, waɗanda tsanantawa ta warwatsa zuwa ƙasashen waje, ‘suka yi ta zagayawa ko’ina suna wa’azin maganar’ (Ayyukan Manzanni 8:4); kuma ba da daɗewa ba bayan haka, an tuba da Sha’ulu, mai tsanantawar nan, ya kuma zama Bulus, manzo ga Al’ummai.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

A cikin shekarar 34, mako mai tsarki (kwanaki dubu biyu da ɗari biyar da ashirin) ya ƙare, kuma aka raba tsohuwar Isra’ila da Allah; wa’adin jarrabawarsu ya cika gaba ɗaya. A wannan lokaci ne sakamakon hukunci a kan tsohuwar Isra’ila saboda ƙin alkawarin, da kuma gicciye Ɗan Allah, ya shiga ƙarƙashin zartarwar hukunci ta Allah. Allah, cikin jinƙansa mai jurewa na dogon lokaci, ya jinkirta hallakar Urushalima har zuwa kewaye da hallakar da aka yi a shekara ta 66 A.H. har zuwa shekara ta 70 A.H.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Ayoyin da suke cikin sura ta tara ta Daniyel, waɗanda suka bayyana makon da Almasihu ya tabbatar da alkawari, su ma suna bayyana cewa Roma ta arna (yariman da zai zo) za ta hallaka birnin da Wuri Mai Tsarki, amma Allah, cikin jinƙansa mai jinkirin fushi, ya ba wa ’ya’yan Isra’ila na dā lokaci su ji bishara su kuma yanke shawara kamar yadda ubanninsu suka yi a lokacin wa’adin shekara bakwai na hidimar Almasihu da almajiransa a tsakaninsu.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “Na kusan shekara arba’in bayan Kristi da kansa ya furta hukuncin hallakar Urushalima, Ubangiji ya jinkirta zartar da hukuncinsa a kan birnin da kuma al’ummar. Abin al’ajabi ne irin jimirin Allah ga waɗanda suka ƙi bishararsa kuma suka kashe Ɗansa. Misalin itacen da ba ya ba da ’ya’ya ya wakilci yadda Allah ya yi mu’amala da al’ummar Yahudawa. Umurnin ya riga ya fita cewa, ‘A sare shi; don me yake ɓata ƙasa?’ (Luka 13:7) amma rahamar Allah ta bar shi har yanzu na ɗan wani lokaci. Har yanzu akwai mutane da yawa a cikin Yahudawa waɗanda ba su san ainihin halin Kristi da aikinsa ba. Kuma ’ya’yan ba su more damar da iyayensu suka samu ba, kuma ba su karɓi hasken da iyayensu suka raina ba. Ta wurin wa’azin manzanni da abokan aikinsu, Allah zai sa haske ya haskaka a kansu; za a ba su damar su ga yadda annabci ya cika, ba kawai a cikin haihuwa da rayuwar Kristi ba, har ma a cikin mutuwarsa da tashinsa daga matattu. Ba a hukunta ’ya’yan saboda zunuban iyaye ba; amma sa’ad da, tare da sanin dukan hasken da aka bai wa iyayensu, ’ya’yan suka ƙi ƙarin hasken da aka ba su kansu, sai suka zama masu tarayya cikin zunuban iyayen, suka kuma cika ma’aunin muguntarsu.”

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Jimirin Allah ga Urushalima ya ƙara tabbatar da Yahudawa cikin taurin zuciyarsu marar tuba. A cikin ƙiyayyarsu da muguntarsu ga almajiran Yesu, sun ƙi tayin ƙarshe na jinƙai. Sa’an nan Allah ya janye kāriyarsa daga gare su, ya kuma cire ikonsa mai hanawa daga kan Shaidan da mala’ikunsa, aka bar al’ummar a ƙarƙashin ikon shugaban da ta zaɓa. ’Ya’yanta sun yi watsi da alherin Almasihu, wanda zai ba su ikon murƙushe mugayen sha’awarsu, amma yanzu waɗannan ne suka zama masu rinjaye. Shaidan ya ta da mafi tsananin kuma mafi ƙasƙantar da sha’awoyin rai. Mutane ba su yi tunani ba; sun wuce inda hankali zai iya kaiwa—ana tafiyar da su da motsin zuciya da fushin makanta. Suka zama na Shaidan cikin muguntarsu. A cikin iyali da cikin al’umma, a tsakanin manya da ƙanana gaba ɗaya, akwai zato, kishi, ƙiyayya, husuma, tawaye, kisa. Babu aminci ko’ina. Abokai da ’yan’uwa sun ci amanar juna. Iyaye sun kashe ’ya’yansu, ’ya’ya kuma suka kashe iyayensu. Shugabannin jama’a ba su da ikon mulkin kansu. Sha’awoyi marasa sarrafawa suka mai da su azzalumai. Yahudawa sun karɓi shaidar ƙarya domin a hukunta marar laifin Sonan Allah. Yanzu kuma zarge-zargen ƙarya suka mai da rayuwarsu cikin rashin tabbas. Ta wurin ayyukansu sun daɗe suna cewa: ‘Ku sa Mai Tsarkin Isra’ila ya daina kasancewa a gabanmu.’ Ishaya 30:11. Yanzu kuwa an ba su abin da suka nema. Tsoron Allah bai ƙara damun su ba. Shaidan ne yake a kan al’ummar, kuma manyan hukumomin farar hula da na addini suna ƙarƙashin mulkinsa.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

A matsayin Manzon Alkawari, Kristi da farko ya yi hulɗa ne kaɗai da Yahudawa. A shekara ta 34, a lokacin jifan Istifanas da duwatsu, sai bishara ta kai ga Al’ummai, kuma lokacin shari’ar zartarwar Allah ya iso, ko da yake Allah cikin jinƙansa ya jinkirta wannan lokaci da kusan shekara arba’in.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

A matsayin Manzon Alkawari, cikin cikar Malachi sura ta uku, Kristi ya tsarkake haikalin sau biyu. Ya yi haka ne a cikin wani zamani da aka keɓe musamman domin mutanen alkawari waɗanda a wancan lokaci ake ƙetarewa kuma ake sake su, da kuma domin waɗanda a sa’an nan za su zama sababbin zaɓaɓɓun mutane. Da wannan lokacin ya cika, sai lokacin zartarwar shari’ar Allah ya fara. Yahaya Mai Baftisma shi ne manzon da ya shirya hanya domin aikin Kristi na tayar da sababbin zaɓaɓɓun mutane waɗanda zai shiga alkawari da su.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Tsarkakewar haikali guda biyu darussa ne na abin kallo da suka bayyana aikin Almasihu na tsarkake haikalin rai. Sa’ad da Manzon Alkawari ya zo kwatsam a sura ta uku ta Malakai, Yana tsarkakewa kuma yana tace ’ya’yan Lawi, domin samar da hadaya kamar a zamanin dā.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wanki: Kuma zai zauna kamar mai tacewa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuda da Urushalima za ta zama abin faranta wa Ubangiji rai, kamar a zamanin dā, kuma kamar a shekarun dā. Malachi 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malaki sura ta uku, kuma tsarkake Haikalin sau biyu suna wakiltar kamiltuwar bangaskiyar ’ya’yan Lawi wadda Manzon Alkawari ne yake cika ta. Kamiltuwar bangaskiyar ’ya’yan Lawi ana wakilta ta wurin tsarkakewar zinariya.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “Dole ne, ga dukan waɗanda suke da kowane irin tasiri a sanatoriyum, a kasance da daidaituwa da nufin Allah, da ƙasƙantar da kai, da buɗe zuciya ga darajar tasirin Ruhun Almasihu. Zinariyar da aka gwada cikin wuta tana wakiltar ƙauna da bangaskiya. Da yawa kusan ba su da ƙauna kwata-kwata. Dogaro da kai yana makantar da idanunsu ga babban bukatarsu. Akwai tabbatacciyar larura ta juyowa ga Allah kowace rana, sabuwar, zurfafiya, kuma ta kowace rana cikin rayuwar addini.” Testimonies, juzu’i na 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malachi sura ta uku, kuma tsarkakewar haikalin guda biyu suna wakiltar cikar fahimtar ƙaruwa na ilimi a cikin masu hikima, waɗanda su ne ’ya’yan Lawi, wadda Manzon Alkawari yake cikarwa. Cikar ’ya’yan Lawi ana wakilta ta wurin tsarkakewar azurfa.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Maganganun Ubangiji tsarkakakku ne; kamar azurfa da aka gwada a cikin makera ta ƙasa, aka tsarkake ta sau bakwai. Zabura 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Manzon Alkawari zai tsarkake ’ya’yan Lawi kamar azurfa da zinariya. Maganar Allah ce take tsarkakewa, domin a tsarkake yana nufin a barata kuma a tsarkake.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ka tsarkake su ta wurin gaskiyarka: maganarka ita ce gaskiya. Yahaya 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Yohanna Mai Baftisma shi ne manzon da ya shirya hanya domin Manzon Alkawari a cikar farko ta Malaki sura ta uku, kuma saƙonsa a wannan fanni yana da fuska huɗu. Aikinsa ya haɗa da bayyana aikin tsarkakewa wanda Manzon Alkawari zai cika, kuma cewa aikin tsarkakewar da aka cika an wakilta shi a matsayin aikin share masussuka. Ya bayyana cewa mutanen da aka zaɓa a dā a wancan lokaci ana shirin ƙetare su. Haka kuma ya gabatar da saƙon Laodikiya ga mutanen Allah, ta haka yana nuna musu zunubansu da zunuban kakanninsu. Ya sanya dukan waɗannan hakikoki a cikin mahallin “fushin da ke zuwa.” Aikin manzon da ya shirya hanya ya wakilci aiki na wanda bai taɓa samun ilimi a cikin tsarin ilimin mutanen da ake ƙetarewa ba.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “A cikin Yahaya Mai Baftisma Ubangiji ya tashe wa Kansa wani manzo domin ya shirya hanyar Ubangiji. Ya kamata ya ba duniya shaidar da ba ta ja da baya ba wajen tsawatawa da yin Allah wadai da zunubi. Luka, cikin bayyana aikinsa da hidimarsa, ya ce, ‘Kuma zai tafi gabansa cikin ruhu da ikon Iliya, domin ya mai da zukatan iyaye zuwa ga ’ya’ya, marasa biyayya kuma zuwa ga hikimar masu adalci; domin ya shirya wa Ubangiji mutane a shirye’” (Luka 1:17).

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Da yawa daga cikin Farisiyawa da Sadukiyawa suka zo wajen baftismar Yohanna, sai ya yi musu magana, ya ce, ‘Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku guje wa fushin da yake zuwa? Saboda haka ku ba da ’ya’yan da suka dace da tuba; kada kuma ku yi zaton cewa za ku ce a cikin zukatanku, Muna da Ibrahim a matsayin ubanmu: gama ina gaya muku, Allah mai iko ne daga waɗannan duwatsu ya tasar wa Ibrahim ’ya’ya. Yanzu ma an riga an ɗora gatari a gindin itatuwa: saboda haka kowace itaciya da ba ta fitar da ’ya’ya nagari ana sare ta, a jefa ta cikin wuta. Ni kam ina yi muku baftisma da ruwa domin tuba: amma Shi wanda yake zuwa bayana ya fi ni ƙarfi, wanda ban isa in ɗauki takalmansa ba: Shi zai yi muku baftisma da Ruhu Mai Tsarki, da wuta: wanda matankadinsa yake a hannunsa, zai kuma tsabtace masussukinsa sarai, ya tattara alkamarSa cikin rumbu; amma zai ƙone ƙaiƙayin da wutar da ba ta mutuwa’ (Matiyu 3:7–12).”

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “An ɗaga muryar Yohanna kamar ƙaho. Aikinsa shi ne, ‘Ka nuna wa mutanena laifinsu, da gidan Yakubu zunubansu’ (Ishaya 58:1). Bai sami wani ilimin ɗan adam ba. Allah da halitta su ne malamansa. Amma ana bukatar wani da zai shirya hanya a gaban Almasihu, wanda yake da isasshen ƙarfin hali ya sa a ji muryarsa kamar annabawan dā, yana kiran al’umma mai lalacewa zuwa ga tuba.” Selected Messages, littafi na 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller shi ne manzon na biyu da ya shirya hanya domin Manzon Alkawari, kuma an yi wa mutumcin Miller da aikinsa misali tun da Yohanna Mai Baftisma.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “An yi wa dubbai jagora suka rungumi gaskiyar da William Miller ya yi wa’azi da ita, kuma aka ta da bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon. Kamar Yohanna, magabacin Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji an tursasa musu su aza gatari a gindin itace, su kuma kira mutane su ba da ’ya’yan itace da suka dace da tuba.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Yahudawan masu gardama a zamanin Almasihu an sa su dogara ga saƙon ƙarya game da Almasihu. “Messiah” ita ce kalmar Ibraniyanci da take daidai da kalmar Helenanci “Christ,” wadda take nufin “shafaffe.”

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Maganar da Allah ya aiko wa ’ya’yan Isra’ila, yana shelar salama ta wurin Yesu Almasihu: (shi ne Ubangijin kowa:) wannan magana kuwa, in ji ni, kun sani, wadda aka yaɗa a dukan Yahudiya, ta kuma fara daga Galili, bayan baftismar da Yohanna ya yi wa’azi a kanta; yadda Allah ya shafe Yesu Banazare da Ruhu Mai Tsarki da iko: wanda ya yi ta zagayawa yana aikata alheri, yana kuma warkar da dukan waɗanda Iblis ya danne; gama Allah na tare da shi. Ayyukan Manzanni 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Duka “Almasihu” da “Kristi” na nufin “Shafaffe.” An shafe Kristi a lokacin baftismarsa, saboda haka, a ma’anar fasaha, bai kasance Almasihu ko Kristi ba sai a lokacin baftismarsa. Baftismarsa tana daidai da saukowar mala’ikan da ke cikin Wahayi sura ta goma a matsayin alamar annabci, wanda ya sauko a ranar 11 ga Agusta, 1840; haka kuma tana daidai da saukowar mala’ika mai ƙarfi na Wahayi sura ta goma sha takwas, wanda ya sauko a ranar 11 ga Satumba, 2001. Waɗannan alamomin annabci uku suna bayyana bayyanuwar Ruhu Mai Tsarki cikin ruwan sama na ƙarshe.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Yahudawan masu gardama sun manne ga wata kuskuren fahimta, saƙon annabci na ƙarya, cewa Almasihu zai kafa mulki na zahiri a duniya inda al’ummar Isra’ila za su yi mulkin duniya. Saƙo ne na ƙarya da ya yi alkawarin “salama da wadata”.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Saƙon William Miller yana da manyan sassa biyu. Na farko shi ne amfani da annabce-annabcen lokaci da suka bayyana tsarkakewar Wuri Mai Tsarki, na biyu kuma shi ne ƙin amincewarsa da fassarar Katolika game da mulkin shekara dubu, wadda Furotestoci suka kasance masu karkata ga gaskatawa. Wannan ra’ayi na ƙarya game da mulkin shekara dubu, wanda ake ɗauka a matsayin shekara dubu na salama da wadata, an riga an wakilta shi ta wurin gurɓataccen ra’ayi game da mulkin Almasihu da Yahudawan masu gardama suka riƙe.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Waɗannan shaidu biyu suna bayyana saƙon ruwan sama na ƙarshe na jabu wanda yake alkawarta “salama da wadata” a cika na uku kuma na ƙarshe na tarihin manzon da yake shirya wa Manzon Alkawari ya zo haikalinsa kwatsam. An bayyana wannan saƙon ƙaryar ruwan sama na ƙarshe a matsayin saƙon “salama da kwanciyar rai,” saɓanin saƙon Yohanna Mai Baftisma wanda ya bayyana cewa “kowace itace da ba ta ba da kyakkyawan ’ya’ya ba ana sare ta, a jefa ta cikin wuta,” sa’ad da “fushin da ke zuwa” ya iso. Haka kuma an wakilta shi ta wajen bayyanawar Miller cewa ba za a yi shekara dubu na salama ba, kamar yadda Katolika ke koyarwa; gama sa’ad da Ubangiji ya komo, zai hallaka duniya da hasken ɗaukakar zuwansa.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Kuma ku da ake wahalar da ku, ku huta tare da mu, sa’ad da za a bayyana Ubangiji Yesu daga sama tare da mala’ikunsa masu iko, cikin wuta mai walƙiya yana ɗaukar fansa a kan waɗanda ba su san Allah ba, kuma waɗanda ba su yi biyayya ga bisharar Ubangijinmu Yesu Almasihu ba: waɗanda za a hukunta su da hallaka madawwamiya daga gaban Ubangiji, da kuma daga ɗaukakar ikonsa. 2 Tassalunikawa 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Manzanni biyu na farko waɗanda suka shirya domin Manzon Alkawari ya shiga alkawari da sabon zaɓaɓɓen jama’a, suna nuna cewa saƙon ruwan sama na ƙarshe na ƙarya game da “salama da kwanciyar rai,” wanda aka tsara a ƙarni na uku na Adventisancin Laodikiya, Shaiɗan ne ya ƙulla shi domin ya hana Adventisancin Laodikiya a ƙarni na huɗu gane rawar Musulunci, kamar yadda aka wakilta a cikin Kaito na uku.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

A cikin aikin tsarkakewa da ake yi wa waɗanda ’ya’yan Lawi suke wakilta, wanda zai zo bayan Yohanna Mai Baftisma zai share masussuka sosai, ya kuma “tsarkake” masussukarsa da she da ke hannunsa. Ana cika wannan aiki ta wurin Kalmarsa.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Wanda mashinsa yake a hannunsa, kuma zai tsabtace masussukarsa sarai, ya tattara alkamarinsa cikin rumbu.’ Matta 3:12. Wannan kuwa ɗaya ne daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana raba ƙaiƙayi da alkama. Domin sun cika da girman kai da adalcin kansu har suka ƙi karɓar tsawatawa, kuma suna son duniya ƙwarai har suka ƙi yarda da rayuwar tawali’u, da yawa suka juya baya daga Yesu. Har yanzu da yawa suna yin abu ɗaya. A yau ana gwada rayuka kamar yadda aka gwada waɗancan almajirai a cikin majami’ar Kafarnahum. Sa’ad da aka kawo gaskiya kai tsaye ga zuciya, sai su ga cewa rayuwarsu ba ta yi daidai da nufin Allah ba. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su shirye su ɗauki aikin musun kai ba. Saboda haka suna fushi sa’ad da aka tona zunubansu. Suna tafiya a ɓata rai, kamar yadda almajiran suka bar Yesu, suna gunaguni cewa, ‘Wannan magana tana da wuya; wa zai iya saurare ta?’” The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Saƙon ruwan sama na ƙarshen zamani shi ne “muhawarar” da ke cikin Habakkuk sura ta biyu, kuma shi ne kalmomin gaskiya waɗanda suke raba ƙaiƙayi da alkama. Wannan rarrabuwar ita ce tsarkakewar da Manzon Alkawari ya aikata. A cikin tarihin Milleriyawa, saƙon Daniyel sura ta takwas, aya ta goma sha huɗu, ya haifar da tsarkakewa sa’ad da ya fara gazawa, kuma ya kawo lokacin jinkiri na Habakkuk sura ta biyu da misalin budurwai goma a Matiyu sura ta ashirin da biyar. Sa’ad da saƙon Kiran Tsakar Dare ya cika a ƙarshe a ranar 22 ga Oktoba, 1844, ya haifar da tsarkakewa mafi girma ma fiye da wadda ta gabata. A lokacin ne Manzon Alkawari ya zo ba zato ba tsammani kuma ya fara tsarkakewa da tsarkakewa ta ƙarshe. Yunkurin da ya riga ya ratsa ta cikin biyun farko daga cikin tsarkakewa da tsarkakewa uku, ya gaza a na ukun, aka kuwa tura shi zuwa jejin Laodikiya a shekara ta 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

A cikin tarihin Millerite, an fara tsarkake Furotestoci ta wurin kalmomin gaskiya; bayan haka kuma aka tsarkake motsin mala’ika na fari sa’ad da saƙon gwaji na uku ya iso. Amma waɗanda suka kasance magina na haikalin Millerite a cikin shekaru arba’in da shida daga 1798 har zuwa 1844, sun kasa gwaji na uku, wanda ya iso a ranar 22 ga Oktoba, 1844, ko da yake sun cika kwatancin budurwai goma daidai ƙwarai.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Mutane da yawa waɗanda suka fita domin su taryi Ango a ƙarƙashin saƙonnin mala’ika na fari da na biyu, sun ƙi na uku, saƙon gwaji na ƙarshe da za a ba duniya, kuma irin wannan matsayi za a ɗauka sa’ad da za a yi kira na ƙarshe.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Ya kamata a yi nazari a kan kowane daki-daki na wannan misalin da matuƙar kulawa. An wakilce mu ko dai da budurwai masu hikima ko kuwa da budurwai marasa hikima.” Review and Herald, October 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Tarihin annabci da ya fara da isowar mala’ika na uku a ranar 22 ga Oktoba, 1844, ya kasance gazawa, kuma ya ƙare da tawaye na 1863. A shekarar 1850, ’Yar’uwa White ta rubuta saƙo mai zuwa.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Ubangiji ya ba ni wani gani, a ranar 26 ga Janairu, wanda zan ba da labari a kansa. Na ga cewa waɗansu daga cikin mutanen Allah wawaye ne kuma a raunane suke; kuma rabin farkawa kawai suke yi, ba su kuma gane lokacin da muke rayuwa a cikinsa yanzu ba; kuma cewa ‘mutumin’ nan mai ‘goga na ƙazanta’ ya riga ya shiga, kuma waɗansu suna cikin haɗarin a share su. Na roƙi Yesu ya cece su, ya ƙyale su na ɗan ƙarin lokaci kaɗan, ya kuma sa su ga mummunan haɗarinsu, domin su shirya kafin ya zama har abada ya yi latti ƙwarai. Mala’ikan ya ce, ‘Halaka tana zuwa kamar guguwa mai ƙarfi ƙwarai.’ Na roƙi mala’ikan ya ji tausayin waɗanda suke ƙaunar wannan duniya, suna manne da dukiyoyinsu, kuma ba su yarda su rabu da su ba, su sadaukar da su domin a hanzarta aikawa manzanni a kan hanyarsu su ciyar da tumaki masu yunwa, waɗanda suke hallaka saboda rashin abinci na ruhaniya.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Yayin da nake kallon matalautan rayuka suna mutuwa saboda rashin gaskiyar zamani, kuma waɗansu da suke ikirarin sun gaskata gaskiyar suna barinsu su mutu, ta wurin riƙe hanyoyin da suka wajaba domin a ci gaba da aikin Allah, wannan gani ya yi mini zafi ƙwarai, sai na roƙi mala’ikan ya kawar da shi daga gare ni. Na ga cewa sa’ad da manufar Allah ta buƙaci wani ɓangare na dukiyarsu, kamar saurayin nan da ya zo wurin Yesu, [Matthew 19:16–22.] sai suka juya suna baƙin ciki; kuma cewa ba da daɗewa ba annobar mai malala za ta ratsa ta kwashe dukan mallakarsu gaba ɗaya, sa’an nan kuma zai yi latti su miƙa kayayyakin duniya hadaya, su kuma ajiye taska a sama.” Review and Herald, Afrilu 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

A shekara ta 1850, mutumin tsintsiya ya riga ya iso. A ranar 22 ga Oktoba, 1844, Manzon Alkawari ya zo ba-zata zuwa haikalinsa, kuma ya fara aikin tsarkakewa da kuma tsabtace ’ya’yan Lawi.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “A yau ana gwada kuma ana jarabtar rayuka, kuma da yawa suna ketare wannan fili ɗaya da waɗanda suka yashe Almasihu suka taka. Sa’ad da aka gwada su ta wurin Kalma, sukan ƙi Malamin allahntaka. Sa’ad da aka tsauta musu saboda rayuwarsu ba ta cikin daidaito da gaskiya da adalci, sukan juya daga Mai Ceto; kuma shawararsu, kamar ta almajiran da suka yi tuntuɓe, ba ta taɓa sauyawa. Ba su ƙara tafiya tare da Almasihu ba. Ta haka ne ake cika kalmomin nan, ‘Mai she a tafin hannunsa yake, kuma zai tsabtace masussukarsa sarai, ya tattara alkamarsa cikin rumbunsa.’” Signs of the Times, May 15, 1901.

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