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# The Book of Daniel - Number One-Hundred

Littafin Daniyel — Na Ɗari Daya

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Gwagwarmaya Mai Ci gaba Domin Baratarwa Ta Wurin Bangaskiya: Binciken Tarihi game da Ridda a Cikin Furotestantiyanci

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Saƙon da Dattawa Jones da Waggoner suka kawo a lokacin tawaye na 1888, shi ne saƙon barata ta wurin bangaskiya a hakikance. Furotestantism mai ridda yana jayayya cewa baratar da aka tanada ta wurin mutuwar Almasihu a kan giciye tana rufe mutum cikin zunubansa, amma jininsa ba ya kawar da zunubansa a zahiri. Wannan koyarwar ƙarya tana ɗora kawar da zunubi zuwa zuwan na biyu, sa’ad da masu zunubi za a canja su ta mu’ujiza kawai. Furotestantism mai ridda da kuma, a hukumance tun 1957, Adventism na Laodiceya, suna ikirari cewa Almasihu Madadimmu ne kawai, amma ba Misalinmu ba. Shekara guda kafin 1888, Sister White ta rubuta abin da ke biye.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Zan ba ku sabuwar zuciya, kuma zan sa sabon ruhu a cikinku.’ Na gaskata da dukan zuciyata cewa ana janye Ruhun Allah daga duniya, kuma waɗanda suka sami babban haske da damammaki amma ba su amfana da su ba, su ne za a fara bari. Sun kore Ruhun Allah ta wurin baƙanta masa rai. Ayyukan Shaiɗan na yanzu wajen yin tasiri a kan zukata, da kuma a kan ikklisiyoyi da al’ummai, ya kamata su firgita kowane ɗalibin annabci. Ƙarshe ya kusa. Bari ikklisiyoyinmu su tashi. Bari a gwada ikon Allah mai tuba a cikin zuciyar kowane ɗan’uwa, sa’an nan za mu ga zurfin motsin Ruhun Allah. Gafarar zunubi kaɗai ba ita ce cikakkiyar sakamakon mutuwar Yesu ba. Ya yi hadaya marar iyaka ba domin a kawar da zunubi kaɗai ba, amma domin a maido da halin ɗan adam, a sake masa kyau, a sāke gina shi daga rushewar da ya yi, a kuma mai da shi ya dace da kasancewa a gaban Allah….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Almasihu shi ne tsanin da Yaƙub ya gani, wanda gindinsa ya tsaya a bisa ƙasa, kuma matakinsa na ƙololuwa ya kai zuwa sammai mafi ɗaukaka. Wannan yana nuna hanyar ceto da aka ƙaddara. Dole ne mu hau mataki bayan mataki na wannan tsani. Idan wani a cikinmu zai sami ceto a ƙarshe, to zai kasance ne ta wurin manne wa Yesu kamar yadda ake manne wa matakan tsani. An mai da Almasihu ga mai ba da gaskiya hikima da adalci, da tsarkakewa, da fansa.…”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Za a yi wasu munanan fāɗuwoyi daga waɗanda suke zaton suna tsaye daram domin suna da gaskiya; amma ba su da ita kamar yadda take a cikin Yesu. Wani ɗan lokaci na rashin kula kaɗai na iya jefa rai cikin hallaka marar yiwuwar maidowa. Zunubi ɗaya yana kaiwa ga na biyu, na biyun kuma yana shirya hanya ga na uku, haka kuma har zuwa gaba. Dole ne mu, a matsayin amintattun manzannin Allah, mu roƙe Shi kullum domin a kiyaye mu da ikonsa. Idan muka kauce ko da inci ɗaya kawai daga wajibi, muna cikin haɗarin ci gaba da bin tafarkin zunubi wanda ƙarshensa hallaka ce. Akwai bege ga kowane ɗayanmu, amma ta hanya guda kaɗai—ta wajen ɗaure kanmu ga Almasihu, da kuma amfani da kowace ƙarfi domin mu kai ga kamalar halinsa.”

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> “Wannan addini na bayyana-kirin da ke ɗaukar zunubi da wasa, kuma kullum yana ta nacewa a kan ƙaunar Allah ga mai zunubi, yana ƙarfafa mai zunubi ya gaskata cewa Allah zai cece shi alhali yana ci gaba da rayuwa cikin zunubi, kuma ya san cewa zunubi ne. Haka ne mutane da yawa suke yi waɗanda suke da’awar sun gaskata gaskiyar wannan zamani. An ware gaskiya daga rayuwarsu, kuma wannan ne dalilin da ya sa ba ta da wani ƙarin iko na tabbatar da zunubi da kuma tuba da rai. Dole ne a yi kakkausar himma da dukan jijiya da ruhu da tsoka domin a rabu da duniya, da al’adunta, da ayyukanta, da salon rayuwarta….”

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “In kun rabu da zunubi kuma kuka aikata bangaskiya mai rai, arzikin albarkatun sama zai zama naku.” Selected Messages, littafi na 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

An kafa addinin ƙarya na “kirki-kirki” na Furotesta mai ridda a matsayin koyarwar hukuma a farkon ƙarni na huɗu na Adventism a shekara ta 1957. Ya gabatar da ma’anar barata wadda “take ƙarfafa mai zunubi ya gaskata cewa Allah zai cece shi alhali yana ci gaba da zama cikin zunubi.” Gicciye kuwa yana koyarwa cewa “gafarar zunubi ba ita kaɗai ce sakamakon mutuwar Yesu ba,” domin “Ya yi hadayar nan marar iyaka ba kawai domin a kawar da zunubi ba, amma kuma domin a maido da halayen ɗan Adam, a sake ƙawata su, a sake gina su daga kufaifayensu, a kuma mai da su masu dacewa da kasancewa a gaban Allah.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Tawayen 1957 ya nuna cewa irin tawayen da aka shuka a 1863, wanda kuma ya tsiro a 1888, wanda daga baya kuma aka yi masa ban-ruwa ta wurin saƙon jabu da littafin da aka buga a 1919 (The Doctrine of Christ) ya wakilta, a ƙarshe ya haifar da ’ya’yan furuci na fili cewa ainihin “bangaskiyar adalai” da teburai biyu na Habakkuk suka wakilta, yanzu an kawar da ita, aka maye gurbinta da gurɓatacciyar ma’anar “baratarwa ta wurin bangaskiya” wadda take cikin Furotesta ridda. Annabi mai rashin biyayya daga Yahuza ya koma zuwa taron masu ba’a, ya ci abinci tare da annabin ƙarya na Bethel.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Saƙon zuwa ga cocin Laodikiya wanda aka fara gabatar wa ƙungiyar Millerites a shekara ta 1856, sa’an nan kuma aka sake gabatar wa cocin Laodikiya a shekara ta 1888, an ƙi shi a kowane mataki na hanya. Wannan saƙon na Jones da Waggoner, wanda bisa ga Sister White ya kasance duka saƙon zuwa ga Laodikiya, da kuma saƙon baratarwa ta wurin bangaskiya, an ƙi shi, bisa ga zato cewa masu tawaye da suke ƙin sa, a zahiri suna kare tsoffin alamomin iyaka! Alamomin iyakar da suke karewa su ne tushen da suka gina da nasu aikin ɗan’adam, wanda aka gina a kan yashi.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Saƙon “baratarwa ta wurin bangaskiya” da Jones da Waggoner suka gabatar a shekara ta 1888 ya ƙunshi gaskiyar bishara ta ainihi, wadda take bayyana cewa waɗanda aka barata, su ma tsarkakakku ne. Ya nanata cewa a barata yana nufin a “haƙiƙa” a mai da mutum mai tsarki, ba kawai a “shelanta” shi a doka a matsayin mai tsarki ba. Saƙon Jones da Waggoner, wanda ’Yar’uwa White ta bayyana cewa ta daɗe tana gabatar da shi tsawon shekaru kafin tawaye na 1888, yana nuna cewa sa’ad da ake lissafa baratarwa ga mutum, a lokaci guda kuma ana ba shi tsarkakewa.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Ba zai kasance ta wata hanya dabam ba, domin duka barata da tsarkakewa ana cika su ne ta wurin kasancewar Ruhu Mai Tsarki a cikin mai bi. Barata da tsarkakewa kalmomi biyu ne kawai da suke bayyana bangarori biyu na aiki guda ɗaya wanda ake cika shi a cikin mai bi ta wurin kasancewar Ruhu Mai Tsarki.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Shi ne ainihin saƙon Musa da ’yan tawayen Kora suka ƙi, wanda aka sake ƙi a shekara ta 1856, sa’an nan kuma a 1888, sannan kuma aka bayyanar da shi a fili a matsayin tauhidin ceto na Adventisancin Laodiceya a 1957. Wannan ci gaba da tawaye ya gajiyar da Allah, gama mutanen suka ce, “Duk wanda yake aikata mugunta nagari ne a gaban Ubangiji, kuma yana jin daɗinsu; ko kuwa, Ina Allah na shari’a?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Sun ce, “waɗanda suke cikin yin zunubi an kuɓutar da su ta wurin jinin Almasihu, kuma Allah yana jin daɗinsu, ko da yake suna ci gaba da yin zunubi.” Wannan shi ne ruɗin ruhaniya da aka wakilta ta wurin saƙon zuwa Laodicea (mutanen da aka yi wa shari’a), domin duk da cewa Almasihu ya bayyana mutanen Laodicea a matsayin “matalauta, da abin tausayi, da miskinai, da makafi, da tsirara,” suna zato cewa su “masu arziki ne, sun yalwata da dukiya, kuma ba su da bukatar kome.” Kuma a cikin wannan hali, a hakika suna dab da a tofar da su daga bakin Ubangiji.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Masu aminci na tarihin Millerite waɗanda suka jimre ta cikin ƙwarewar rashin cikar bege na farko a shekara ta 1844, kamar yadda Irmiya ya wakilta a sura ta goma sha biyar, aya ta goma sha biyar zuwa ta ashirin da ɗaya, a matsayin amintattun magina na haikali, waɗanda aka yi musu alkawari cewa idan ba za su koma ga “taron masu ba’a” ba, za su zama “bakin” Allah, sun koma ga “taron masu ba’a” (wanda annabin ƙarya na Betel yake wakilta), kuma suka sauya suka zama Laodiceans, a bakin a tofar da su daga bakin Allah, amma ba su san haka ba.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Halin Adventisanci na Laodikiya a ranar 11 ga Satumba, 2001, an siffanta shi ta wurin halin Furotestoci a ranar 11 ga Agusta, 1840. Waɗannan tarihohi biyu an siffanta su ta wurin Yahudawan masu gardama, sa’ad da Ruhu Mai Tsarki ya sauko a baftismar Almasihu. A cikin kowace daga cikin tarihohin nan uku, wani mutanen da aka taɓa zaɓa suna—kuma yanzu ma suna cikin aikin—ana wuce su. Manzon Alkawari a zamanin Yohanna Mai Baftisma, zai shiga cikin alkawari da waɗanda Bitrus ya bayyana a matsayin “tsarar da aka zaɓa.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Amma ku fa, ku zaɓaɓɓiyar tsara ce, firistoci na sarauta, al'umma mai tsarki, jama'a ta musamman; domin ku shelanta yabon Wanda ya kira ku daga duhu zuwa ga haskensa mai banmamaki: Ku da da a can ba jama'a ba ne, amma yanzu ku ne jama'ar Allah: ku da ba ku sami jinƙai ba, amma yanzu kun sami jinƙai. 1 Bitrus 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Bitrus yana bayyana sabon zaɓaɓɓen jama’a na zamaninsa, wato Ikilisiyar Kirista. An zaɓe su a matsayin “tsararren tsara zaɓaɓɓe,” a cikin wani zamani da Almasihu da Yahaya Mai Baftisma dukansu suka bayyana tsoffin zaɓaɓɓun jama’a a matsayin tsara ta macizai masu dafi.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Ya ku tsara na macizai, yaya za ku iya faɗin abubuwa masu kyau, alhali kuwa ku mugaye ne? Gama daga yalwar zuciya ne baki yake magana. Matta 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Tsarar da aka ƙetare, “tsarar macizai ne masu dafi,” abin da yake alamar Shaiɗan ne—dabbar rarrafe ta annabcin Littafi Mai Tsarki. Tsarar da aka ƙetare ta cika ƙofinta na lokacin gwaji, kuma cikin tsararraki huɗu sun daidaita cikin halin maciji mai dafi. Sun haɓaka goshin karuwa. Wannan ne ya sa dattawa ashirin da biyar a Ezekiel sura ta takwas suke shirye su rusuna wa rana. Sun siffanta halin papacy.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “An aika saƙon mala’ika na uku zuwa ga duniya, yana gargaɗar mutane kada su karɓi alamar dabbar ko ta surarta a goshinsu ko a hannuwansu. Karɓar wannan alama yana nufin kaiwa ga irin wannan hukunci da dabbar ta yanke, da kuma goyon bayan irin waɗannan ra’ayoyi, a fili cikin adawa kai tsaye da Maganar Allah.” Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Alamar dabbar kuwa ita ce alamar mutumin zunubi, wato fafaroma na Roma da kuma wakilin Shaiɗan na duniya. Zuwa ga tunani ɗaya da dabbar yake da shi, shi ne zuwa ga tunani ɗaya da Shaiɗan yake da shi, wanda aka wakilta ta alamar maciji mai dafi.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Domin ta tabbatar wa kanta da ribobi da darajoji na duniya, an ja ikkilisiya ta nemi tagomashi da goyon bayan manyan mutanen duniya; kuma da ta haka ta ƙi Kristi, aka rinjaye ta ta miƙa biyayya ga wakilin Shaiɗan—bishop na Roma.” The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

A ƙarnin ƙarshe na mutanen da a dā aka zaɓa, halinsu yana nuna halin Shaidan. “Tsarar da aka zaɓa” wadda a zamanin da ta gabata ba mutanen Allah ba ce, ana zaɓanta ne ta wurin tsarin gwaji, tsarkakewa da tsarkakakkiyar tacewa. Waɗanda suka ci gwajin ana zaɓansu su kasance cikin dangantakar alkawari da Allah. Ubangiji ya shiga alkawari da cocin Kirista, sa’an nan kuma da Adventism ɗin Millerite, kuma yana sake yin haka da dubu ɗari da arba’in da huɗu.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Sa’ad da Ubangiji ya shiga alkawari da sabon zaɓaɓɓen mutanen Allah (waɗanda a zamanin dā ba mutanen Allah ba ne), sai ya zo gare su a matsayin Manzon Alkawari. A cikin kowace daga cikin tarihohi uku da suka cika Malachi sura ta uku, akwai wani manzo da yake shirya hanya domin Manzon Alkawari. Manzon farko shi ne Yohanna Mai Baftisma, wanda ya kasance alamar annabci ta manzo na biyu da na uku. Manzo na biyu shi ne William Miller. Tare, siffofin annabci na Yohanna Mai Baftisma da William Miller suna kafa siffofin manzon da yake shirya hanya domin Manzon Alkawari ya zo ya kuma shiga alkawari da dubu ɗari da arba’in da huɗu.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Manzanni uku waɗanda suke shirya hanya domin Almasihu, wanda shi ne Manzon Alkawari, ya zo ba zato ba tsammani zuwa haikalinsa, suna kwatanta wani aiki da ake cika shi a lokacin shari’ar bincike, wadda take ƙarewa a shari’ar aiwatarwa.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “A kwanakin ƙarshe na tarihin wannan duniya, alkawarin Allah da mutanensa masu kiyaye dokokinsa za a sabunta shi. ‘A wannan rana zan yi musu alkawari da namun jeji, da tsuntsayen sararin sama, da dabbobi masu rarrafe a ƙasa: zan kuma karya baka, da takobi, da yaƙi daga kan duniya, in sa su kwanta lafiya. Zan kuma aura miki kaina har abada; i, zan aura miki kaina cikin adalci, da shari’a, da ƙauna mai jinƙai, da jinƙai. Zan ma aura miki kaina cikin aminci; ke kuma za ki san Ubangiji.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Kuma zai kasance a wannan rana, zan ji, in ji Ubangiji, zan ji sammai, su kuma za su ji duniya; duniya kuma za ta ji hatsi, da ruwan inabi, da mai; su kuma za su ji Yezire’el. Kuma zan shuka ta domin kaina a cikin ƙasa; zan kuma ji tausayin wadda ba ta sami jinƙai ba; kuma zan ce wa waɗanda ba mutanena ba ne, Ke mutanena ce; su kuma za su ce, Kai ne Allahna.’ Hosiya 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘A wannan rana, ... saura na Isra’ila, da waɗanda suka tsira daga gidan Yakubu, ... za su dogara ga Ubangiji, Mai Tsarkin Isra’ila, cikin gaskiya.’ Ishaya 10:20. Daga ‘kowace al’umma, da kabila, da harshe, da jama’a’ za a sami waɗanda za su amsa saƙon nan da farin ciki, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo.’ Za su juya baya daga kowane gunki da yake ɗaure su ga wannan duniya, kuma za su ‘yi sujada ga wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye.’ Za su ‘yantar da kansu daga kowane irin sarƙaƙiya, kuma za su tsaya a gaban duniya a matsayin abubuwan tunawa na jinƙan Allah. Masu biyayya ga kowane umurnin Allahntaka, mala’iku da mutane za su gane su a matsayin waɗanda ‘suke kiyaye dokokin Allah, da bangaskiyar Yesu.’ Ru’ya ta Yohanna 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ga shi, kwanaki na zuwa, in ji Ubangiji, da mai huɗa zai cim ma mai girbi, kuma mai take inabi zai cim ma mai shuka iri; duwatsu kuma za su zubar da ruwan inabi mai daɗi, kuma dukan tuddai za su narke. Kuma zan komo da [juya] bautar mutanen Isra’ila na, za su kuwa gina biranen da suka lalace, su zauna a cikinsu; za su kuma dasa gonakin inabi, su sha ruwansu; haka kuma za su yi lambuna, su ci ’ya’yansu. Kuma zan dasa su a ƙasarsu, ba kuma za a ƙara tumɓuke su daga ƙasarsu da na ba su ba, in ji Ubangiji Allahnka. Amos 9:13–15.’” Review and Herald, Fabrairu 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

An cika Malaki sura ta uku a zamanin Almasihu, kuma a zamanin mabiyan Miller, kuma waɗannan tarihohi biyu suna bayyana cikar ta a kwanaki na ƙarshe. Sister White ta daidaita cikar Malaki sura ta uku da aikin Almasihu na tsarkake haikali.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “A cikin tsarkake haikali daga masu saya da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awace-sha’awacen duniya, mugayen buri na son kai, miyagun halaye, waɗanda suke lalatar da rai. An ambaci Malachi 3:1–3.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Tsarkake haikalin da Almasihu ya yi ya wakilci aikinsa na tsarkake zuciyar mai zunubi mai tuba. A cikin hidimarsa a tsakanin mutane, ya tsarkake haikalin duniya sau 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 iko mai girma; sai duniya ta haskaka da ɗaukakarsa. Kuma ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu’ (Ru’ya ta Yohanna 18:1, 2). Wannan shi ne saƙo ɗaya da mala’ika na biyu ya bayar. Babila ta fāɗi, ‘domin ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Menene wannan ruwan inabin?—Koyarwarta ta ƙarya. Ta ba duniya Asabar ta ƙarya a maimakon Asabarin umarni na huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara faɗa wa Hauwa’u a Adnin—rashin mutuwar rai ta halitta. Kuskure masu kama da juna da yawa ta baza ko’ina, ‘tana koyar da dokokin mutane a matsayin koyarwa’ (Matiyu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Sa’ad da Yesu ya fara hidimarsa a fili, ya tsarkake Haikali daga ƙazantar saɓo da aka yi masa. Daga cikin ayyukan ƙarshe na hidimarsa kuwa akwai tsarkake Haikali na biyu. Haka kuma, a cikin aikin ƙarshe domin 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 sun sha ruwan inabin fushin fasikancinta’ (Revelation 14:8). Kuma a cikin ƙara mai ƙarfi ta saƙon mala’ika na uku an ji wata murya daga sama tana cewa, ‘Ku fito daga cikinta, jama’ata, 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’ (Revelation 18:4, 5).” Selected Messages, littafi na 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

A cikin cikar sura ta uku ta Malachi, Yahaya Mai Baftisma shi ne manzon da ya shirya hanya domin Yesu, a matsayin Manzon Alkawari, ya zo ba zato ba tsammani zuwa haikalinsa kuma ya tsarkake shi sau biyu. A cikin hidimarsa ta shekaru uku da rabi, ya tsarkake haikalin a farkon hidimarsa da kuma a ƙarshensa, ta haka yana bayyana cewa aikin tsarkakewa yana da mafari wanda yake wakiltar ƙarshe. Yesu kullum yana bayyana ƙarshen ta wurin mafari, kuma daidai da aikinsa a matsayin Alfa da Omega, shekaru ukun da rabi sun fara kuma sun ƙare da tsarkake haikali.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

A ƙarshen shekaru uku da rabi, Ya zubar da jinin da ya tabbatar da alkawarin da ya cika annabcin Daniyel sura ta tara cewa zai tabbatar da alkawarin tare da mutane da yawa har mako guda, a tsakiyarsa kuma za a datse shi.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Kuma bayan makonni sittin da biyu za a datse Almasihu, amma ba domin kansa ba; mutanen yariman da zai zo kuma za su hallaka birnin da Wuri Mai Tsarki; ƙarshensa kuma zai kasance kamar da ambaliya, kuma har zuwa ƙarshen yaƙi an ƙaddara kufai. Kuma zai tabbatar da alkawari da mutane da yawa har mako guda ɗaya; kuma a tsakiyar makon zai sa hadaya da sadakar gari su daina, kuma saboda yaɗuwar abubuwan banƙyama zai mai da shi kufai, har ma zuwa ga cikar ƙarshe, kuma abin da aka ƙaddara za a zuba a kan wanda aka mai da kufai. Daniyel 9:26, 27.

We will continue this study in the next article.

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

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “Ana iya rubuta shafi bayan shafi game da waɗannan al’amura. Dukan tarurruka suna ta gurɓatuwa da waɗannan karkatattun ƙa’idodi iri ɗaya. ‘Gama mawadata na cikinta cike suke da tashin hankali, mazaunanta kuma sun yi maganar ƙarya, harshensu kuwa ya zama yaudara a bakinsu.’ Ubangiji zai yi aiki domin ya tsarkake ikilisiyarsa. Ina gaya muku gaskiya, Ubangiji yana gab da juyawa ya kuma rushe a cikin cibiyoyin da ake kira da sunansa.”

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “Daidai yaushe wannan aikin tsarkakewa zai fara, ba zan iya faɗa ba, amma ba za a daɗe ana jinkirta shi ba. Shi wanda matatar sa take hannunsa zai tsarkake haikalinsa daga ƙazantar ɗabi’unsa. Zai tsabtace masussukinsa ƙwarai. Allah yana da ƙara a kan dukan waɗanda suke aikata ko da ƙaramin rashin adalci; gama ta yin haka suna ƙin ikon Allah, suna kuma jefa rabonsu cikin hadarin kafara, fansar da Kristi ya ɗauka domin kowane ɗa da ’yar Adamu. Shin zai amfana a bi tafarkin da Allah yake ƙyama? Shin zai amfana a sa baƙin wuta a cikin turarenku domin miƙa wa Allah, a ce kuma ba ya kawo wani bambanci?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “Ba bisa ga tsarin Allah ba ne a mayar da hankali sosai ga Battle Creek. Yanayin abubuwan da yake a yanzu shi ne abin da aka nuna mini tun da farko a matsayin gargaɗi. Zuciyata tana ciwo ƙwarai saboda wannan hoto da aka gabatar. Ubangiji ya ba da gargaɗai domin a hana wannan yanayin al’amura mai lalata ɗabi’a, amma ba a kula da su ba. ‘Ku ne gishirin duniya: amma idan gishiri ya rasa ɗanɗanonsa, da me za a sāke masa ɗanɗano? Daga wannan lokaci ba ya da amfani ga kome, sai dai a jefar da shi waje, a kuma tattake shi a ƙarƙashin ƙafafun mutane.’”

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> “Ina roƙon ’yan’uwana su farka. Sai dai in canji ya auku da gaggawa, dole ne in ba wa mutane gaskiyar al’amuran; gama wannan halin abubuwa dole ne ya canja; mutanen da ba su tuba ba ba za su ƙara zama masu kula da masu gudanarwa a cikin irin wannan aiki mai muhimmanci da tsarki ba. Tare da Dawuda an tilasta mana mu ce, ‘Lokaci ya yi gare ka, ya Ubangiji, ka yi aiki: gama sun warware dokarka.’” Special Testimonies, 30, 31.

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