Article

# Elijah - Number Two

Iliya — Na Biyu

Prophetic Characteristics

Halaye na Annabci

Author

Jeff Pippenger

Published

September 27, 2023

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In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.

A cikin labarin da ya gabata mun gano Iliya a matsayin alama. Daidai da ƙa’idodin William Miller, “alamu” na iya kasancewa da ma’ana fiye da ɗaya. Saboda haka, Iliya a matsayin alama na iya kuma wakiltar wani sashe na alama mai ninki biyu ta Iliya da Musa. Alama mai ninki biyu ta Iliya da Musa tana gudana cikin dukan littafin Ru’ya ta Yohanna, kuma rashin tabbas game da abin da wannan alama mai ninki biyu take wakilta yana nufin rashin tabbas game da saƙon da ke cikin littafin Ru’ya ta Yohanna wanda ake buɗewa kaɗan kafin ƙarewar lokacin gwaji. Saboda wannan dalili, yanzu za mu mai da hankali musamman ga waɗansu siffofi na annabci da ake dangantawa da alamar Iliya.

We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.

Muna da manyan shaidu uku da za su tabbatar da waɗannan halayen annabci. Waɗannan shaidun su ne annabi Iliya, Yahaya Mai Baftisma, da William Miller, waɗanda wahayi ya bayyana a matsayin alamomi masu musanyawa da juna.

> “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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “An jagoranci dubbai su rungumi gaskiyar da William Miller ya yi wa’azi da ita, kuma aka tashe 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 tilasta musu su aza gatari a gindin itacen, su kuma kira mutane su ba da ’ya’yan da suka dace da tuba. Shaidarsu ta kasance mai iya tayar da hankali da rinjayar ikklisiyoyi da ƙarfi, tare da bayyana ainihin halinsu. Kuma sa’ad da aka busa wannan gargadi mai tsanani na a guje wa fushin da yake zuwa, da yawa daga cikin waɗanda suke haɗe da ikklisiyoyi suka karɓi saƙon warkarwa; suka ga koma-bayansu, kuma da hawaye masu ɗaci na tuba da tsananin azabar rai, suka ƙasƙantar da kansu a gaban Allah. Kuma sa’ad da Ruhun Allah ya sauka a kansu, suka taimaka wajen ɗaga wannan kira, ‘Ku ji tsoron Allah, ku kuma ba Shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” Early Writings, 233.

Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.

An ba Iliya, Yahaya Mai Baftisma, da Miller wani takamaiman ruhu wanda ya shiryar da aikinsu kuma ya ayyana shi. Shaidarsu “an tsara ta ne domin ta tayar da ikklisiyoyi kuma ta yi tasiri mai ƙarfi a kansu, tare da bayyana” “ainihin halin” waɗannan ikklisiyoyi. Ko a zamanin Ahab ne, ko na Yahaya Mai Baftisma, ko na William Miller, ikklisiyoyin da suke magana da su duk suna da wata makantar Lawodikiya mai zurfi da duhu ƙwarai, har saƙon ya zama dole ya kasance kai tsaye kamar sa “gatari a gindin itace.” Hakan ya haɗa da sanarwar rufe lokacin jarrabawa, wadda a wajen Yahaya Mai Baftisma ita ce gargaɗin “fushin” da yake “zuwa.” Saƙon Miller na shelar, “Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo,” shi ma gargaɗi ne na fushin da ke zuwa.

> “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, 148.

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

Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.

Iliya ya umarci zamaninsa su zaɓi a wannan rana ko za su bauta wa Allah ko kuwa Ba’al, amma zamanin nan bai ba da ko kalma guda ba a matsayin amsa, wanda yake daidai da zaɓen Ba’al.

> “Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.

> “Ba a taɓa kasancewa da buƙatar gargaɗe-gargaɗe masu aminci da tsawatawa, da kuma kusantar lamari cikin matuƙar tsanaki da tsayayyiyar daidaito, fiye da a wannan lokaci ba. Shaidan ya sauko da babban iko, domin ya sani lokacinsa kaɗan ne. Yana mamaye duniya da tatsuniyoyi masu daɗin ji, kuma mutanen Allah suna son a riƙa faɗa musu abubuwa masu santsi. Ba a ƙi zunubi da mugunta da ƙyama ba. An nuna mini cewa dole ne mutanen Allah su yi ƙoƙari mafi tsauri, mafi ƙarfi, da naci, domin su tura duhun da ke shigowa baya. Ana bukatar aikin zurfi na Ruhun Allah yanzu fiye da kowane lokaci a dā. Dole ne a girgiza a kawar da wawanci. Dole ne mu farka daga kasalar da za ta zama sanadin hallakarmu, sai dai idan muka yi tsayayya da ita. Shaidan yana da rinjaye mai ƙarfi da iko mai mulki a kan tunani. Masu wa’azi da jama’a suna cikin haɗarin a same su a gefen ikon duhu. Babu wani abu irin matsayi na tsaka-tsaki yanzu. Dukkanmu ko dai muna tsaye sarai a gefen gaskiya ne ko kuma muna tare da kuskure sarai. Almasihu ya ce: ‘Duk wanda ba ya tare da Ni yana gāba da Ni; kuma duk wanda ba ya tattarawa tare da Ni, yana watsarwa.’” Testimonies, volume 3, 327.

John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.

Yahaya ya kira “al’ummar da ta lalace” ta zamaninsa “tsarar macizai masu dafi.” Daga bisani Millerites suka tantance al’ummar da ta lalace ta zamaninsu a matsayin ’ya’yan Babila. Ko Iliya, ko Yahaya, ko Miller, babu ɗayansu da ya kasance masanin tauhidi. An kira su duka daga cikin rayuwar yau da kullum ta talakawa.

> “The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).

> “Gaskiya kamar yadda take cikin Yesu, kamar yadda Ya shelanta ta sa’ad da gajimare mai laushi ya lulluɓe Shi, hakika ce kuma gaskiya ce a wannan zamanin namu, kuma tabbas za ta sāke fasalin tunanin mai karɓarta kamar yadda ta sāke fasalin tunanin mutane a dā. Almasihu ya bayyana cewa, ‘Idan ba su saurari Musa da Annabawa ba, ba kuwa za a rinjaye su ba, ko da wani ya tashi daga matattu.’ (Luka 16:31).

> “As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.

> “A matsayinmu na jama’a, dole ne mu shirya hanyar Ubangiji, ƙarƙashin jagorancin Ruhu Mai Tsarki mai mulki a kan kome, domin yaɗuwar bishara cikin tsarkinta. Kwararar ruwan rai dole ne ta ƙara zurfi ta kuma faɗaɗa a tafiyarta. A cikin dukan filaye, na kusa da na nesa, za a kira mutane daga garma, da kuma daga ayyukan kasuwanci na yau da kullum waɗanda suka fi mamaye tunani, kuma za a koyar da su tare da mutanen da suka riga sun sami ƙwarewa—mutanen da suka fahimci gaskiya. Ta wurin ayyukan Allah mafi banmamaki, duwatsun wahala za a kawar da su a jefa su cikin teku. Bari mu yi aiki kamar waɗanda suka dandana ƙarfin gaskiya kamar yadda take cikin Yesu.”

> “There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.

> “A wannan lokaci, za a kasance da jerin abubuwan da za su bayyana cewa Allah Shi ne Mai mulkin halin da ake ciki. Za a yi shelar gaskiya cikin harshe bayyananne, marar ruɗani. Waɗanda suke wa’azin gaskiya za su yi ƙoƙari su tabbatar da gaskiyar ta wurin rayuwa mai kyau da tsari, da halayya ta ibada. Kuma yayin da suke yin haka, za su zama masu ƙarfi wajen kare gaskiyar, da kuma wajen ba ta tabbataccen amfani kamar yadda Allah ya ba ta.”

> “When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.

> “Sa’ad da mutanen da suka sani kuma suka koyar da gaskiya suka kauce zuwa ga fahimtar ɗan’adam, suna kuma rarraba wa zukata da aka ruɗe abincin tatsuniyoyinsu na kansu, lokaci ya yi ƙwarai ga waɗanda a dā suka taɓa zama ma’aikata a aikin wa’azin bishara, amma aka janye su zuwa cikin tafiyar da gidajen cin abinci, shagunan abinci, da sauran hanyoyin kasuwanci, su shiga cikin sahu, su yi nazarin Littattafansu da ƙwazo, kuma da maganar Allah a hannunsu su rarraba gaskiyar Littafi Mai Tsarki, wato abinci na ruhaniya, tare da haɗin kai da mala’ikun sama. Wannan aiki yanzu yana kira da ƙarfi domin ma’aikata waɗanda Allah ya naɗa. Sa’an nan Ikon Duka zai ce wa duwatsun wahala, Ka gushe, a jefa ka cikin teku.” Paulson Collection, 73, 74.

Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.

Iliyah, Yohanna da Miller sun kasance, kuma ta haka suna wakiltar mutanen da aka kira daga “sana’o’i” “na yau da kullum,” domin “mutanen” da a dā suka koyar da gaskiya a ƙarshe “suna karkata zuwa ga fahimtar ɗan’adam, suna kuma auna wa ruɗaɗɗun zukata nasu tasa ta tatsuniyoyi.” Mutanen gama-gari da aka kira za su ba da “tabbatacciyar amfani” da annabcin Littafi Mai Tsarki kamar yadda “Allah ya ba da shi.” Sau biyu, a cikin nassin, Sister White ta bayyana “duwatsu” a matsayin “duwatsun wahala.” Aikin waɗannan mutanen ya haɗa da kaskantar da “kowane dutse.” Aikin da waɗannan mutanen gama-gari suka cika—waɗanda aka kira daga garma cikin yanayi na tawali’u—yana wakiltar aikin tantance ingantacciyar hanyar Littafi Mai Tsarki sabanin tasoshin tatsuniyoyin ɗan’adam da malaman tauhidi na zamanin suke rarrabawa.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Aikin Yohanna Mai Baftisma, da kuma aikin waɗanda a cikin kwanaki na ƙarshe suke fita cikin ruhu da ikon Iliya domin su tashe mutane daga halin ko-in-kula nasu, iri ɗaya ne ta fannoni da yawa. Aikinsa alama ce ta aikin da dole ne a yi a wannan zamani. Almasihu zai zo a karo na biyu domin ya yi wa duniya shari’a cikin adalci. Manzannin Allah waɗanda suke ɗauke da saƙon gargaɗi na ƙarshe da za a ba duniya, su ne za su shirya hanya domin zuwan Almasihu na biyu, kamar yadda Yohanna ya shirya hanya domin zuwansa na fari. A cikin wannan aikin shiri, ‘kowace kwari za a ɗaukaka, kuma kowane dutse za a ƙasƙantar da shi; kuma karkatattun wurare za a miƙe su, kuma gurɓatattun wurare su zama fili’ gama tarihi zai maimaitu, kuma sau ɗaya kuma ‘ɗaukakar Ubangiji za ta bayyana, kuma dukan ’yan Adam za su gan ta tare; gama bakin Ubangiji ne ya faɗa.’” Southern Watchman, Maris 21, 1905.

The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.

Halayen masu gyaran nan guda uku da Ishaya ya bayyana su ne: kowane kwari za a ɗaukaka shi, kowane dutse kuma za a saukar da shi ƙasa; karkatacciya za a daidaita ta, kuma wurare masu kauri za a mai da su shimfiɗaɗɗu. Hanyar Ubangiji da ake shirya ta ta wurin ɗaukaka kwaruruka, saukar da duwatsu ƙasa, da daidaita karkatacciya da mai da wurare masu kauri shimfiɗaɗɗu ita ce tsoffin hanyoyi.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Muryar mai kira a cikin jeji, Ku shirya hanyar Ubangiji, ku daidaita a cikin hamada babban tafarki domin Allahnmu. Kowane kwari za a ɗaukaka shi, kowane dutse da tudu kuma za a ƙasƙantar da su; karkatattu kuma za su daidaitu, wurare masu kaushi kuwa su zama fili. Kuma ɗaukakar Ubangiji za ta bayyana, dukan ’yan Adam kuma za su gan ta tare; gama bakin Ubangiji ne ya faɗa. Ishaya 40:3–5.

When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.

Sa’ad da Yahudawan masu gardama suka tambayi Yohanna Mai Baftisma ko shi ne Iliya da zai zo, ya amsa cewa ba shi ba ne, amma daga baya ya bayyana kansa da wannan nassi daga Ishaya.

> And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.

> Kuma wannan shi ne shaidar Yahaya, sa’ad da Yahudawa suka aiko firistoci da Lawiyawa daga Urushalima su tambaye shi, Wane ne kai? Sai ya furta, bai kuwa yi musun ba; amma ya furta cewa, Ni ba Almasihu ba ne. Sai suka tambaye shi, To, me ke nan? Kai Iliya ne? Sai ya ce, Ni ba shi ba ne. Kai ne annabin nan? Sai ya amsa, A’a. Sai suka ce masa, Wane ne kai? domin mu ba da amsa ga waɗanda suka aiko mu. Me kake cewa game da kanka? Ya ce, Ni ne muryar mai kira a cikin jeji, Ku daidaita hanyar Ubangiji, kamar yadda annabi Ishaya ya faɗa. Yahaya 1:19–23.

The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.

Shirya “hanyar Ubangiji” yana bayyana hanyar aiki wadda mala’iku suka jagoranci Miller ya fahimta kuma ya yi amfani da ita domin shirya fahimtar Littafi Mai Tsarki game da “hanyar” da mutane za su yi tafiya a cikinta. Duk “dutse” ya kamata a ƙasƙantar da shi, gama duwatsu a cikin annabcin Littafi Mai Tsarki suna wakiltar gaskiya-gaskiya waɗanda a kallo na farko suna bayyana kamar masu wuyar fahimta ƙwarai. Domin a fahimci ɗaukakar tsattsarkan dutsen nan na Daniyel sura ta goma sha ɗaya aya ta arba’in da biyar, wanda sarkin arewa yake ƙoƙarin mamayewa, dole ne a fara gane zahirin ɗaukakar tsattsarkan dutsen da yake a Urushalima, wanda ta fuskar annabci yake fayyace tsattsarkan dutsen ruhaniya mai ɗaukaka. Domin a bayyana dutsen da aka bayyana a matsayin Armageddon, wanda ma’anarsa ita ce dutsen Megiddo, wajibi ne mutum ya tafi zuwa ga zahirin Megiddo. Matsalolin annabci waɗanda ake wakilta a matsayin masu wuya ana kawar da su sa’ad da aka yi amfani da ƙa’idar cewa farkon abu yana kwatanta ƙarshen abu.

The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.

Hanyar da Ishaya ya wakilta, wadda Yohanna ya yi nuni da ita, kuma Miller ya gabatar, tana ɗaukaka kowane kwari. Ko dai “kwarin wahayi” ne a Ishaya ashirin da biyu, ko “kwarin ƙasusuwan matattu” a Ezekiyel, ko kuma “kwarin Yehoshafat” a cikin littafin Yowel, hanyar da ta ginu bisa ga daidai fahimtar halin Almasihu—kamar yadda aka wakilta shi a matsayin Palmoni, Mai Banmamaki Mai Ƙididdigewa, a tarihin Millerite, ko kuma a matsayin Alfa da Omega, masanin harshe mai banmamaki, a tarihinmu—ita ce take ɗaukaka gaskiyoyin annabci waɗanda aka wakilta cikin “kwari” na Maganar Allah.

The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.

Abubuwan karkatattu da za a daidaita, da wurare masu ƙaƙƙarfa da za a mai da su shimfiɗa, suna wakiltar aikin gyaran al’adu da hadisai waɗanda wani firistocin Laodiceya ke amfani da su domin su tsayar da gubabɓun jita-jitansu na tatsuniyoyi. Aikin Iliya an bayyana shi a fili a matsayin wanda yake wakiltar sahihiyar hanyar Littafi Mai Tsarki, cikin adawa da tatsuniyoyin malaman tauhidi da firistoci. Wannan aiki “talakawa” ne suke cika shi, ba firistoci da malaman tauhidi masu ilimi ba. Cikin siffofin annabci na waɗannan shaidu uku akwai kuma wannan sauƙaƙan gaskiya cewa Iliyan da zai zo mutum ne.

That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.

Wannan lura na iya zama kamar ba shi da muhimmanci, amma yayin da malaman tauhidin Adventism suke ƙoƙarin kāre tatsuniyoyinsu, sun ɗauki wani nassi daga wurin ’Yar’uwa White inda ta yi magana a lokacin nan gaba game da wani mutum da zai zo cikin ruhu da ikon Iliya, sai su ƙara wa wannan nasu tatsuniyar bayani, kuma su nace cewa ’Yar’uwa White tana magana ne game da kanta.

> “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Dole ne a cika annabci. Ubangiji yana cewa: ‘Ga shi, zan aiko muku da Iliya annabi kafin zuwan babbar rana mai ban-tsoro ta Ubangiji.’ Wani zai zo cikin ruhu da ikon Iliya, [Dubi ƙarin bayani.] kuma sa’ad da ya bayyana, mutane za su iya cewa: ‘Kana da tsanani ƙwarai, ba ka fassara Nassosi ta hanyar da ta dace. Bari in gaya maka yadda za ka koyar da saƙonka.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.

> “Akwai mutane da yawa waɗanda ba sa iya bambance tsakanin aikin Allah da na mutum. Zan faɗi gaskiya kamar yadda Allah yake ba ni ita, kuma ina faɗi yanzu, idan kuka ci gaba da neman aibi, kuna da ruhun saɓani, ba za ku taɓa sanin gaskiya ba. Yesu ya ce wa almajiransa, ‘Har yanzu ina da abubuwa da yawa da zan faɗa muku, amma ba za ku iya ɗaukar su yanzu ba.’ Ba su kasance cikin yanayin da za su iya daraja abubuwa masu tsarki da na har abada ba; amma Yesu ya yi alkawarin aiko da Mai Taimako, wanda zai koya musu dukan abubuwa, ya kuma tuna musu da dukan abubuwan da Ya faɗa musu, duk abin da Ya faɗa musu.”

> “Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.

> “’Yan’uwa, bai kamata mu sa dogaronmu ga mutum ba. ‘Ku daina dogara ga mutum, wanda numfashinsa yana cikin hancinsa: gama a wane ne za a ɗauke shi da muhimmanci?’ Dole ne ku rataya rayukanku marasa taimako ga Yesu. Bai dace da mu mu sha daga maɓuɓɓugar kwari ba alhali akwai maɓuɓɓuga a kan dutse. Bari mu bar rafuffukan ƙasa; bari mu zo ga maɓuɓɓugan sama. Idan akwai wata magana ta gaskiya da ba ku fahimta ba, wadda ba ku yarda a kanta ba, ku bincika, ku gwada nassi da nassi, ku saukar da sandar binciken gaskiya sosai cikin ma’adinin maganar Allah. Dole ne ku miƙa kanku da ra’ayoyinku a kan bagaden Allah, ku kawar da ra’ayoyin da kuka rigaya kuka ƙulla, ku kuma bar Ruhun sama ya bishe ku zuwa cikin dukan gaskiya.” Testimonies to Ministers, 475, 476.

> “Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:

> “Wani zai zo cikin ruhu da ikon Iliya: Wasu sun yi kuskuren ɗora waɗannan kalmomi a kan wani mutum, wanda aka yi zaton zai bayyana da saƙon annabci bayan rayuwa da aikin Mrs. White. Sassan uku da suka ƙunshi wannan talifi mai take ‘Bari Sama Ta Yi Jagora’ ƙaɗan ne kawai daga cikin wata magana da Ellen White ta gabatar a Battle Creek, Michigan, da safiyar 29 ga Janairu, 1890. Da aka buga wannan a cikin Review and Herald na 18 ga Fabrairu, 1890, an ba shi take ‘Yadda Za a Fuskanci Batu na Koyarwa da ake Rigima a Kai.’ Sauran gutsattsuran da aka ciro daga wannan talifi kuma aka yi amfani da su sosai wajen cike wasu shafuka na wannan juzu’i, ana iya samunsu a shafuka 23, 104, 111, 119, 158, 278, da 386. An sake wallafa talifin gaba ɗayansa a cikin Selected Messages 1:406–416, inda ɓangaren da ya ƙunshi gutsattsarin da aka sa wa take ‘Bari Sama Ta Yi Jagora’ ya bayyana a shafuka 412 da 413. Sa’ad da aka karanta talifin gaba ɗayansa, ya bayyana sarai cewa Ellen White, a cikin wannan bayani da ta yi fiye da shekara guda kaɗan bayan Taron Minneapolis ga wata ƙungiya a Battle Creek, tana magana ne game da hidimarta ta kanta. Wasu sun fara sukar aikinta. Ku lura cewa a cikin sakin layin da ya gabaci wanda ya bayyana a wannan juzu’i a shafi na 475, Ellen White ta ce:”

> “‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).

> “‘Ya kamata mu kai ga matsayi inda kowane bambanci zai narke ya ɓace. Idan na yi tunanin ina da haske, zan yi aikina na gabatar da shi. A ɗauka cewa na nemi shawarar wasu game da saƙon da Ubangiji zai sa in ba wa mutane, to, ƙofar na iya rufewa domin hasken kada ya kai ga waɗanda Allah ya aiko da shi zuwa gare su. Sa’ad da Yesu ya hau ya shiga Urushalima, ‘dukan taron almajirai suka fara murna, suna yabon Allah da babbar murya saboda dukan manyan ayyukan da suka gani; suna cewa, Mai albarka ne Sarkin da yake zuwa cikin sunan Ubangiji: salama a sama, ɗaukaka kuma a cikin maɗaukaki. Sai waɗansu daga cikin Farisiyawa daga cikin taron suka ce masa, Malam, ka tsauta wa almajiranka. Sai ya amsa ya ce musu, Ina gaya muku cewa, idan waɗannan suka yi shiru, duwatsu za su yi ihu nan da nan’ (Luka 19:37–40).”

> “‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’

> “‘Yahudawa sun yi ƙoƙarin dakatar da shelar saƙon da aka riga aka annabta a cikin maganar Allah.’”

> “Then she makes reference again to her own experience:

> “Sa’an nan kuma ta sake yin ishara ga irin abin da ta fuskanta da kanta:

> “‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.

> “‘Dole ne annabci ya cika. Ubangiji ya ce, “Ga shi, zan aiko muku da Iliya annabi kafin zuwan babban kuma mai ban tsoro ranar Ubangiji” (Malachi 4:5). Wani zai zo cikin ruhu da ikon Iliya, kuma sa’ad da ya bayyana, mutane za su iya cewa, “Kana da tsanani fiye da kima, ba ka fassara Nassosi ta hanyar da ta dace ba.”—Selected Messages, juzu’i na 1, 412.

> “That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:

> “Cewa tana nufin irin abin da ta samu a rayuwarta ita ma a fili yake daga sakin layin da ya biyo baya, inda ta bayyana cewa:

> “‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.

> “‘Zan faɗi gaskiya kamar yadda Allah yake ba ni ita….’” Ƙarin Bayani ga Shaidun ga Masu Hidima.

The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.

Gaskiyar cewa Ellen White ta kasance dole ta yi magana da tatsuniyoyi na masu ilimin tauhidi da shugabannin zamaninta ba ta ba da wata hujja cewa tana bayyana kanta a matsayin “mutumin” da zai zo a nan gaba cikin ruhu da ikon Iliya ba. Ina wata hujja game da yawan masu adawa da Ellen White a cikin Adventism waɗanda suke kai hari ga hanyar da ta yi amfani da ita wajen aiwatar da Littafi Mai Tsarki? A ina ne aka taɓa gaya mata, “ba ki fassara Nassosi ta hanyar da ta dace ba”? A fili take bayyana cewa za a sami wani motsi na mutane a ƙarshen duniya da za a ba su iko ta wurin ruhu da ikon Iliya, kuma babu wata halastacciyar hanya ta ba da shawara cewa ta yi tunanin cewa wannan motsin na babban kira na mala’ika na uku yana faruwa ne a lokacin da ta yi annabci game da bayyanuwar ikon Iliya a nan gaba. Masu ilimin tauhidi na Adventist na Laodicea za su sa garken su su gaskata cewa ’Yar’uwa White tana “yin nuni” ga “gwanintarta ta kanta” a matsayin cikar annabi Iliya wanda za a aiko kafin babbar ranar Ubangiji mai ban tsoro.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.

> Ga shi, zan aiko muku da Iliya annabi kafin zuwan babban kuma mai ban tsoro ranar Ubangiji. Malachi 4:5.

One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.

Wata sifa ta annabci ta Iliya a matsayin alama ita ce, yana gabatar da wata hanyar Littafi Mai Tsarki wadda take adawa da tatsuniyoyin wani firistoci da ke rarraba tatsuniyoyin al’adu da hadisai. Aikin sa na shirya hanya (“wannan ce hanya, ku bi ta”) ana cika shi ne da hanyar Littafi Mai Tsarki wadda take adawa da koyarwar gurbataccen firistoci. Kuma bisa ga shaidu uku na Iliya, Yahaya Mai Baftisma, da Miller; tare da shaidar ’Yar’uwa White game da bayyanar Iliya da a lokacin take nan gaba, zai kasance namiji ne, ba mace ba. Sa’ad da aka fahimci hanyar Palmoni da Alpha da Omega yadda ya kamata, ana gane ta ba kawai a matsayin tsari na ƙa’idojin Littafi Mai Tsarki domin fassara Nassosi ba, amma a matsayin kwafin halin Kristi, wanda shi ne ɗaukakarsa.

> And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.

> Kuma za a bayyana ɗaukakar Ubangiji, dukan ’yan adam kuma za su gan ta tare: gama bakin Ubangiji ne ya faɗa. Ishaya 40:5.

Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.

Halin Kristi kansa ne ake wakilta ta hanyar da za a bi wajen fahimtar Maganarsa, gama shi ne Kalmar.

> “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.

> “Dokar Allah da take cikin Wuri Mai Tsarki a sama ita ce babban asali na ainihi, wanda umarnan da aka rubuta a kan allunan dutse, kuma Musa ya rubuta su a cikin Pentateuch, suka kasance sahihin kwafinsa marar kuskure. Wadanda suka kai ga fahimtar wannan muhimmin batu, ta haka aka shiryar da su su ga tsarki da halin da ba ya canzawa na dokar Allah. Suka ga, fiye da kowane lokaci a dā, ƙarfi da muhimmancin kalmomin Mai Ceto: ‘Har sai sama da ƙasa sun shuɗe, ba ƙaramin harafi ɗaya ko ɗan alamar rubutu ɗaya da za su shuɗe daga cikin doka ba ko kaɗan.’ Matiyu 5:18. Dokar Allah, da yake ita ce bayyana nufinsa, kwafin halinsa, dole ne ta dawwama har abada, ‘a matsayin shaidar aminci a sama.’ Ba a soke ko umarni guda ba; ba a canja ko ƙaramin harafi ɗaya ko ɗan alamar rubutu ɗaya ba. Mai Zabura ya ce: ‘Har abada, ya Ubangiji, maganarka tana tabbatacciya a sama.’ ‘Dukan umarnansa tabbatattu ne. Suna dawwama har abada abadin.’ Zabura 119:89; 111:7, 8.” The Great Controversy, 434.

Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.

Kamar yadda Dokoki Goma su ne rubutaccen bayani marar canjawa na halin Kristi, haka ma ƙa’idodin fassarar annabci su ne rubutaccen bayani na halinsa.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Ya kamata mu san da kanmu abin da yake ƙunshe da Kiristanci, abin da yake gaskiya, abin da yake bangaskiyar da muka karɓa, abin da dokokin Littafi Mai Tsarki suke—dokokin da aka ba mu daga mafificin iko. Akwai mutane da yawa da suke ba da gaskiya ba tare da wani dalili da za su gina bangaskiyarsu a kai ba, ba tare da isasshiyar hujja game da gaskiyar lamarin ba. Idan aka gabatar da wani ra’ayi da ya yi daidai da ra’ayoyinsu da suka riga suka ƙulla a zuciya, a shirye suke ƙwarai su karɓe shi. Ba sa yin tunani daga sanadi zuwa sakamako, bangaskiyarsu ba ta da sahihin tushe, kuma a lokacin gwaji za su gane cewa sun gina a kan yashi.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Duk wanda yake hutawa yana mai gamsuwa da nakasasshen saninsa na yanzu game da Nassosi, yana zato cewa wannan ya ishe shi domin cetonsa, yana hutawa ne cikin ruɗi mai hallakarwa. Akwai masu yawa da ba su cika kasancewa sanye da hujjojin Nassosi ba ƙwarai, domin su iya gane kuskure, su kuma yi Allah-wadai da dukan al’ada da camfi da aka ɗora a kansu a matsayin gaskiya. Shaidan ya shigar da nasa tunane-tunane cikin bautar Allah, domin ya lalatar da sauƙin bisharar Almasihu. Adadi mai yawa daga cikin waɗanda suke da’awar sun gaskata gaskiyar wannan zamani, ba su san abin da ke ƙunshe da bangaskiyar nan da aka taɓa miƙa wa tsarkaka ba—Almasihu a cikinku, bege na ɗaukaka. Suna tsammani suna kare tsoffin alamomin iyaka, amma su dumi-dumi ne kuma marasa kulawa. Ba su san abin da yake nufi a saka cikin gogewarsu da kuma mallakar ainihin nagartar ƙauna da bangaskiya ba. Ba su kasance masu zurfin binciken Littafi Mai Tsarki ba, sai dai ragwaje ne kuma marasa lura. Sa’ad da bambance-bambancen ra’ayi suka taso kan ayoyin Nassi, waɗannan da ba su yi nazari da wata manufa ba kuma ba su da tabbas game da abin da suka gaskata, sukan kauce daga gaskiya. Ya kamata mu jaddada wa kowa muhimmancin yin bincike ƙwazo cikin gaskiyar Allah, domin su sani cewa lalle sun san abin da yake gaskiya. Wasu suna da’awar ilimi mai yawa, suna kuma jin gamsuwa da halinsu, alhali kuwa ba su da ƙarin himma ga aikin, ba su da ƙarin zafin ƙauna ga Allah, da kuma ga rayukan da Almasihu ya mutu dominsu, fiye da kamar ba su taɓa sanin Allah ba. Ba sa karanta Littafi Mai Tsarki [domin] su mallaki ƙwarai da yalwarsa a cikin rayukansu. Ba sa jin cewa muryar Allah ce tana yi musu magana. Amma, idan muna so mu fahimci hanyar ceto, idan muna so mu ga haskoki na Ranar adalci, dole ne mu yi nazarin Nassosi da wata manufa, gama alkawura da annabce-annabcen Littafi Mai Tsarki suna zubo haskoki masu bayyana na ɗaukaka a kan shirin fansa na Allah, waɗannan manyan gaskiyoyi kuwa ba a fahimce su a sarari ba.” The 1888 Materials, 403.

To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.

A zama Kirista na gaskiya yana nufin a zama kamar Almasihu. Nassin ya bayyana cewa ya kamata mu “san da kanmu abin da yake ƙunshe da Kiristanci.” Ya ce ya kamata mu “sani” “abin da yake gaskiya.” Ya kamata mu “sani” “abin da yake bangaskiyar da muka karɓa.” Ya kamata mu sani “menene dokokin Littafi Mai Tsarki—dokokin da aka ba mu daga mafi girman iko.” A zama kamar Almasihu yana buƙatar sanin menene dokokin Littafi Mai Tsarki da aka ba mu daga mafi girman iko. Ba tare da waɗannan dokoki ba ba za mu iya zama kamar Almasihu ba, gama dokokin da mafi girman iko ya ba su kwafin halinsa ne.

Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.

Wata alama ta Iliya kuma ita ce aikin shirya hanya domin manzon alkawari. Iliya yana wakiltar aikin da ake cika a cikin wani zamani inda ake wucewa da mutanen da aka taɓa zaɓa a dā, a lokaci guda kuma ake zaɓan sababbin mutanen da aka zaɓa. Wannan tarihin yana wakiltar wani tsari na tsarkakewa da ke haifar da mutane waɗanda ake wakilta su a matsayin hadaya mai tsarki, sabanin tsofaffin mutanen da aka zaɓa marasa tsarki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.

> Ga shi, zan aiko da manzona, kuma zai shirya hanya a gabana; Ubangiji kuwa, wanda kuke nema, ba zato ba tsammani zai zo haikalinsa, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangiji Mai Runduna. Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama yana kama da wutar mai tacewa, kuma kamar sabulun masu wankin tufafi: Kuma zai zauna kamar mai tacewa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin faranta wa Ubangiji rai, kamar a zamanin dā, kuma kamar a shekarun farko. Malachi 3:1–4.

John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.

Yahaya Mai Baftisma ya shirya hanya domin Almasihu ya zo ba zato ba tsammani ya tsarkake haikalinsa. Tsarkake haikalin a farkon da kuma a ƙarshen hidimar Almasihu cika ne na Malaki sura ta uku. Yahaya shi ne manzon da ya shirya hanya domin Manzon alkawari ya tsarkake ’ya’yan Lawi.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. 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. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. 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.’ Malachi 3:1–3.” The Desire of Ages, 161.

> “A cikin tsarkake haikalin, Yesu yana bayyana aikinsa a matsayin Almasihu, kuma yana shiga cikin aikinsa. Wannan haikali, wanda aka gina domin mazaunin Kasancewar Allahntaka, an shirya shi ne ya zama darasi na gani ga Isra’ila da kuma ga duniya. Tun zamanai marasa farko, nufin Allah ne cewa kowace halitta da aka yi, daga seraph mai haske da tsarki har zuwa mutum, ta zama haikali domin Mahalicci ya zauna a cikinta. Saboda zunubi, ’yan Adam sun daina zama haikali ga Allah. Da mugunta ta duhunta su, ta kuma ƙazantar da su, zuciyar mutum ba ta ƙara bayyana ɗaukakar Allahntaka ba. Amma ta wurin zama cikin jiki na Ɗan Allah, manufar Sama ta cika. Allah yana zaune cikin ’yan Adam, kuma ta wurin alherin ceto zuciyar mutum ta sāke zama haikalinsa. Allah ya nufa cewa haikalin da ke Urushalima ya zama shaidar da ba ta yankewa game da babban ƙaddarar da take a buɗe ga kowane rai. Amma Yahudawa ba su fahimci ma’anar ginin da suke kallon sa da girman kai sosai ba. Ba su miƙa kansu a matsayin tsarkakakkun haikalai ga Ruhun Allahntaka ba. Farfajiyoyin haikalin da ke Urushalima, cike da hayaniyar kasuwanci marar tsarki, sun wakilci daidai ƙwarai haikalin zuciya, wanda aka ƙazantar da kasancewar sha’awoyi na jiki da kuma tunane-tunane marasa tsarki. A cikin tsarkake haikalin daga masu saya da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awoyin duniya, da son zuciya masu haɗama, da mugayen halaye, waɗanda suke lalatar da rai. ‘Ubangiji, wanda kuke nema, zai zo da gaggawa zuwa haikalinsa, wato Manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure ranar zuwansa? Kuma wa zai tsaya sa’ad da ya bayyana? Gama yana kama da wutar mai tacewa, kuma kamar sabulun masu 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.’ Malachi 3:1–3.” The Desire of Ages, 161.

John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.

Yahaya Mai Baftisma shi ne manzon da ya shirya hanya domin Almasihu ya zo ba zato ba tsammani ya kuma tsarkake Haikalinsa, kuma William Miller ya cika irin wannan aikin shiri domin Almasihu ya zo ba zato ba tsammani zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Zuwan Almasihu a matsayin Babban Firist namu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, wanda aka bayyana a Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai Tsufan Kwanaki, kamar yadda aka gabatar a Daniyel 7:13; da kuma zuwan Ubangiji zuwa Haikalinsa, wanda Malaki ya yi annabci a kansa, duk bayanai ne na abu guda ɗaya; kuma an kuma wakilta wannan da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.

John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.

Yahaya da Miller sun siffanta tsarkakewar da Malaki ya wakilta, wadda yanzu ake cika ta a tarihinmu na yanzu.

> “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; ƙasa kuwa ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da murya mai ƙarfi, 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 suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Mene ne wannan ruwan inabi?—Koyarwarta ta ƙarya. Ta bai wa duniya asabaci na ƙarya maimakon Asabar ta umarni na huɗu, kuma ta maimaita ƙaryar da Shaidan ya fara gaya wa Hauwa’u a Adnin—mutum yana da rashin mutuwar rai ta dabi’a. Kurakurai masu dangantaka iri-iri kuwa ta watsa ko’ina da ko’ina, ‘tana koyar da umarnin 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 ga jama’a, Ya tsarkake Haikali daga ƙazantar da aka yi masa ta saɓo. Daga cikin ayyukan ƙarshe na hidimarsa akwai tsarkakewar Haikali ta biyu. Haka kuma, a cikin aikin ƙarshe na gargaɗin duniya, ana yi wa ikilisiyoyi 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, ya mutanena, domin kada ku zama masu 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 two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.

Tsarkakewar haikali biyu na hidimar Almasihu, da kuma tsarkakewar haikali biyu na tarihin Millerite, sun kasance cikar annabcin Malachi sura ta uku kuma suna nuni gaba zuwa ga tsarkakewar haikali biyu da suka fara a ranar 11 ga Satumba, 2001, sa’ad da manyan gine-ginen Birnin New York suka rushe ta wurin taɓawar Allah, kuma mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko domin ya haskaka duniya da ɗaukakarsa. Cikin wasu abubuwa, wannan yana warware tatsuniyar ƙarya da masana tauhidin Laodicea na Adventism suke gabatarwa, waɗanda suke da’awar cewa Ellen White ita ce annabin Iliya wanda zai zo kafin babbar kuma mai ban tsoro ranar Ubangiji. Tsarkakewar haikali da take faruwa sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko ta fara ne shekaru tamanin da shida bayan an kwantar da Ellen White ta huta.

John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.

Yahaya Mai Baftisma da almajiransa, Miller da Millerites da Future for America suna wakiltar manzannin da suke shirya hanya domin manzon alkawari ya zo ba zato ba tsammani zuwa haikalinsa kuma ya tsarkake shi daga ƙazantaccen ƙetare-tsarkinsa.

Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.

Iliya a matsayin alama yana wakiltar mutum. Yana wakiltar mutumin da aka kira daga tafarkin rayuwar gama-gari, ba kuma malamin tauhidi na firistoci ba. Hidimarsa tana gabatar da madaidaiciyar hanya ta Littafi Mai Tsarki, wadda ita ce dokokin da aka bayar daga mafi girman iko. Hidimarsa tana cikin gumurzun adawa da hanyar aikin firistocin Laodikiya na yanzu, wadda ta ta’allaka ga tatsuniyoyi, al’adu, da hadisai. Yana shirya hanya domin wani tsari na tsarkakewa wanda yake tayar da wani sabon zaɓaɓɓen jama’a daga ragowar wani zaɓaɓɓen jama’a da aka ƙetare. An sa wannan tsari na tsarkakewa cikin mahallin faruwa kwatsam.

Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.

Iliya kuma yana wakiltar hidima da aiki waɗanda Allah da kansa ya kafa a sarari, ya kuma ayyana su a matsayin keɓantacciyar hidimar Allah.

We will demonstrate this in the history of the Millerites in the next article.

Za mu nuna wannan a tarihin Millerites a talifi na gaba.

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> Sai ya faru a lokacin miƙa hadayar maraice, Iliya annabi ya matso kusa ya ce, Ya Ubangiji Allah na Ibrahim, Ishaku, da Isra’ila, bari a sani a yau cewa kai ne Allah a Isra’ila, ni kuwa bawanka ne, kuma na yi dukan waɗannan abubuwa bisa ga maganarka. 1 Sarakuna 18:36.

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