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# The Book of Daniel - Number Ninety-Nine

Littafin Daniyel - Lamba Casa’in da Tara

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Kwanaki na Ƙarshe da Hukuncin Allah: Bayyana Hangen Nesa na Annabci

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“kwanaki na ƙarshe” suna wakiltar sanarwar buɗewar shari’a a cikin motsin mala’ika na fari, kuma a cikin motsin mala’ika na uku, ana sanar da rufe shari’a. A cikin “kwanaki na ƙarshe” an tashe mutanen Allah, kuma ana tashe su, domin su yi shelar shari’ar Allah, amma domin mutum ya zama ɗan saƙon shari’ar Allah, dole ne ya fahimci shari’ar. Wata babbar alama ta Adventism na Laodiceya, ta ajin masu ilimi da kuma ta ajin marasa ilimi, ita ce ba su san shari’ar Allah ba. Dukan annabawa suna magana ne da takamaimai game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> “Kowane ɗaya daga cikin annabawan dā ya yi magana ƙasa da yadda ya yi domin zamaninsu fiye da yadda ya yi domin namu, domin annabcin da suka yi yana da ƙarfi a gare mu. ‘Yanzu dukan waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen duniya ya zo a kanmu.’ 1 Korintiyawa 10:11.” Selected Messages, littafi na 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Dukan annabawa suna jituwa da juna, saboda haka dukan annabce-annabcen su suna gabatar da wannan kwatanci guda ɗaya ne, kuma wannan kwatancin na kwanaki na ƙarshe ne, waɗanda su ne kwanakin shari’a.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kuma ruhohin annabawa suna ƙarƙashin annabawa. Gama Allah ba Maƙagaggin rikicewa ba ne, amma na salama ne, kamar yadda yake a cikin dukan ikkilisiyoyin tsarkaka. 1 Korintiyawa 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Urushalima cikin hangen nesa na Ezekiyel wanda ya fara a sura ta takwas, ita ce ikkilisiyar Allah, wato ikkilisiyar Adventist ta Rana ta Bakwai ta Lawodikiya a kwanaki na ƙarshe. Surori na takwas da na tara na Ezekiyel suna bayyana rukuni biyu na masu sujada a ƙarshen shari’ar gidan Allah. Rukuni ɗaya an wakilta shi da dattawa ashirin da biyar masu rusunawa ga rana, amma waɗanda suke nishi suna kuka saboda abubuwan ƙyama da ake yi a cikin ikkilisiya da ƙasa, su ne suke karɓar hatimin Allah. A sura ta goma sha ɗaya, hangen nesa na Ezekiyel ya ci gaba da misalta hukuncin mutanen ashirin da biyar da suke rusunawa ga rana.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Sa’an nan ruhu ya ɗaga ni, ya kuma kawo ni zuwa ƙofar gabas ta Haikalin Ubangiji, wadda take fuskantar gabas; sai ga shi, a bakin ƙofar, mutane ashirin da biyar; a cikinsu kuwa na ga Ya’azaniya ɗan Azur, da Felatiya ɗan Benahiya, shugabannin jama’a. Sai ya ce mini, Ɗan mutum, waɗannan su ne mutanen da suke ƙulla mugunta, suna kuma ba da muguwar shawara a cikin wannan birni: waɗanda suke cewa, Lokacin bai kusa ba; bari mu gina gidaje: wannan birni shi ne tukunya, mu kuwa nama ne. Saboda haka ka yi annabci a kansu, ka yi annabci, ya ɗan mutum. Sai Ruhun Ubangiji ya sauko a kaina, ya ce mini, Ka faɗa; ga abin da Ubangiji ya ce; Haka kuka faɗa, ya gidan Isra’ila: gama na san abubuwan da suke tasowa a zuciyarku, kowannensu. Kun yawaita waɗanda aka kashe naku a cikin wannan birni, kun kuma cika titunansa da waɗanda aka kashe. Saboda haka ga abin da Ubangiji Allah ya ce; Matattunku da kuka ajiye a tsakiyarsa, su ne naman, wannan birni kuwa shi ne tukunyar: amma ni zan fitar da ku daga tsakiyarsa. Kun ji tsoron takobi; ni kuwa zan kawo takobi a kanku, in ji Ubangiji Allah. Zan kuma fitar da ku daga tsakiyarsa, in ba da ku ga hannun baƙi, in kuma zartar da hukunci a kanku. Ezekiyel 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

An bayyana Urushalima a matsayin “tukunya,” mutanen da suke cikin Urushalima kuma su ne “nama” da ake dafawa cikin tukunya, wato cikin tukunya ta dafa abinci. Hukuncin miyagu wanda mala’iku masu makaman hallaka a hannuwansu suke aiwatarwa, a lokacin hatimin mutum dubu ɗari da arba’in da huɗu (gama ’Yar’uwa White ta ce hatimin Ezekiyel sura ta tara daidai yake da hatimin Ru’ya ta Yohanna sura ta bakwai), ya ƙunshi gaskiyar cewa ana cire miyagu daga Urushalima. A dokar Lahadi mai zuwa nan ba da daɗewa ba, za a tsarkake Urushalima ta ruhaniya kuma a ɗaukaka ta ta zama tuta a bisa dukan duwatsu.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kuma za a faru a cikin kwanaki na ƙarshe, cewa dutsen gidan Ubangiji za a kafa shi a ƙolin duwatsu, kuma za a ɗaukaka shi bisa tuddai; dukan al’ummai kuma za su kwararo zuwa gare shi. Kuma mutane da yawa za su tafi su ce, Ku zo, mu hau zuwa dutsen Ubangiji, zuwa gidan Allah na Yakubu; shi kuma zai koya mana hanyoyinsa, mu kuma za mu yi tafiya a cikin tafarkunsa: gama daga Sihiyona doka za ta fito, maganar Ubangiji kuma daga Urushalima. Ishaya 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Tsarkakewar da ake yi wa Urushalima a lokacin dokar Lahadi, ita ce kawar da Adventistocin Laodikiya, inda Adventistocin Filadelfiya kaɗai suka rage. Tsarin kamfani na shari’a kuwa a nan ne ya kai ƙarshe, gama gwamnatin Tarayyar Amurka ce ƙungiyar da ke iko a cikin tsarin shari’ar da aka kafa a shekara ta 1863, kuma sa’ad da gwamnatin Tarayyar Amurka ta tilasta kiyaye Lahadi a kan ƙasar, to tsarin kamfani na cocin Adventist na kwana bakwai ko dai a shari’ance ya rushe, ko kuwa wataƙila a shari’ance an canja sunansa zuwa wani abu irin na cocin Sunday Adventist.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Sa’ad da ake cire mugaye da suke Urushalima daga cikin tukunya, ta wurin mala’ikun hallaka, cocin Adventist ta Laodicea ta ƙare, kuma motsin Filadelfiya ya zama Urushalima ta ruhaniya wadda aka ɗaukaka a matsayin tuta. Mika ya yi magana ga dattawan nan, waɗanda Ishaya ya kira maza masu izgili, waɗanda suke kiran haske duhu, duhu kuma haske; kuma ta wurin wata tambaya, ya bayyana cewa ya kamata dattawan nan sun san “shari’a.” Ya kamata sun san lokacin ziyarar da aka kawo musu.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Sai na ce, Ku ji, ina roƙonku, ya shugabannin Yakubu, da ku sarakunan gidan Isra’ila; ba naku ba ne ku san shari’a? Ku da kuke ƙin abin kirki, kuna ƙaunar mugunta; ku da kuke tube fatarsu daga jikinsu, da namansu daga ƙasusuwansu; ku kuma kuke cin naman mutanena, kuna faye fatarsu daga jikinsu; kuna karya ƙasusuwansu, kuna yanyanka su gunduwa-gunduwa, kamar don tukunya, kamar nama a cikin babban tukunya. Mikah 3:1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Allah ya nufa, kuma har yanzu yana nufi, cewa mutanensa na kwanaki na ƙarshe su “san shari’a,” kuma shari’a ba ra’ayi guda ɗaya ba ce. Tarihi ne mai ci gaba, mai ɗauke da abubuwa da dama da kuma takamaiman alamomin hanya. Lokaci ne na annabci da ya fara a shekara ta 1798, kuma yana ci gaba har zuwa ƙarshen shekara dubu. Yana da bangaren bincike kuma yana da bangaren aiwatarwa. Ana aiwatar da shi a kan kowane mutum da ya taɓa rayuwa a doron ƙasa, haka kuma a kan mala’ikun da aka kora daga sama. Fahimtar lokutan shari’a muhimmiyar fahimta ce ga amintattun Allah a kwanaki na ƙarshe, domin amsar tambayar Mikah ita ce, “eh, Isra’ila ya kamata ya fahimci shari’a.”

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Irmiya ya bayyana cewa dattawan Urushalima na dā a kwanaki na ƙarshe suna wakiltar ƙololuwar “juyawar baya ta har abada,” kamar yadda tsararraki huɗu na tawaye mai ƙaruwa suka wakilta, waɗanda aka alamta da ƙazantattun abubuwa huɗu masu ƙaruwa na cikin sura ta takwas ta Ezekiyel. Irmiya ya bayyana cewa dattawan suna narke cikin ruhaniya ta ruhohi, gama suna “bauta” wa “rana, wata, da dukan rundunar sammai.” Ya bayyana cewa za su “fāɗi, ba kuma su tashi ba,” domin “sun ƙi maganar Ubangiji.” Da waɗannan siffofi ne Irmiya ya bayyana cewa “mutanen ba su san shari’ar Ubangiji ba.”

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> A wannan lokaci, in ji Ubangiji, za su fito da ƙasusuwan sarakunan Yahuza, da ƙasusuwan sarakunansa, da ƙasusuwan firistoci, da ƙasusuwan annabawa, da ƙasusuwan mazaunan Urushalima, daga kaburburansu. Za su baza su a gaban rana, da wata, da dukan rundunar sama, waɗanda suka ƙauna, kuma waɗanda suka bauta wa, kuma waɗanda suka bi, kuma waɗanda suka nema, kuma waɗanda suka yi wa sujada. Ba za a tattara su ba, ba kuwa za a binne su ba; za su zama kamar taki a bisa fuskar ƙasa. Mutuwa kuma za a zaɓa maimakon rai daga dukan ragowar waɗanda suka rage na wannan mugun iyali, waɗanda suka rage a dukan wuraren da na kore su, in ji Ubangiji Mai Runduna. Bugu da ƙari, za ka ce musu, Ga abin da Ubangiji ya ce: Mutane sukan fāɗi ne, ba su tashi ba? mutum yakan juya baya ne, ba ya komo wa? To, me ya sa wannan mutanen Urushalima suka juya baya da juyewar baya ta har abada? Suna riƙe da yaudara ƙamƙam; sun ƙi komawa. Na saurara, na kuma ji, amma ba su yi magana yadda ya dace ba; babu wanda ya tuba daga muguntarsa, yana cewa, Me na yi? Kowa ya juya zuwa ga tafarkinsa, kamar doki mai yin ruga zuwa yaƙi. I, shamuwa a sararin sama ta san lokutanta ƙayyadaddu; kurciya da kurciya mai ƙaura da haɗiye suna kiyaye lokacin zuwansu; amma mutanena ba su san hukuncin Ubangiji ba. Yaya kuke cewa, Mu masu hikima ne, kuma shari’ar Ubangiji tana tare da mu? Ga shi, lalle a banza aka yi ta; alƙalamin marubuta a banza yake. Masu hikima sun ji kunya, sun firgita, an kuma kama su. Ga shi, sun ƙi maganar Ubangiji; to, wace hikima ce take cikinsu? Irmiya 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

A cikin sura ta biyar, Irmiya ya bayyana cewa waɗanda ba su san shari’ar Ubangiji ba “wawaye” ne.

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Ku yi ta kai-komo cikin titunan Urushalima, ku duba yanzu, ku sani, ku nema a cikin manyan filayenta, ko za ku iya samun mutum, ko akwai wani mai aikata adalci, mai neman gaskiya; ni kuwa zan gafarta mata. Kuma ko da suna cewa, “Ubangiji na raye”; hakika, suna rantsuwa da ƙarya. Ya Ubangiji, ashe, idanunka ba a kan gaskiya suke ba? Ka buge su, amma ba su yi baƙin ciki ba; ka hallaka su, amma sun ƙi su karɓi horo: sun mai da fuskokinsu su fi dutse tauri; sun ƙi su komo. Saboda haka na ce, Hakika waɗannan talakawa ne; wawaye ne: gama ba su san hanyar Ubangiji ba, ko hukuncin Allahnsu ba. Irmiya 5:1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

A cikin kwanaki na ƙarshe na Adventism na Laodikiya, waɗanda aka wakilta a matsayin budurwai marasa hikima na misalin budurwai goma, wanda Sister White ta bayyana cewa yana wakiltar “kwarewar mutanen Adventist,” “ba su san hanyar Ubangiji ba, ko shari’ar Allahnsu ba.” A babi na gaba Irmiya ya bayyana cewa “hanyar” Ubangiji ita ce “tsofaffin hanyoyi,” amma marasa hikimar Adventist na Laodikiya suna ƙin tafiya a cikinta, ko su saurari ƙarar ƙaho. “Ƙaho” alama ce ta shari’a, wadda, ba shakka, marasa hikimar Adventist na Laodikiya ba su sani ba.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku bi ta; za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu bi ta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Saboda haka ku ji, ya al’ummai, ku sani, ya taro, abin da yake a cikinsu. Ki ji, ya duniya: ga shi, zan kawo masifa a kan wannan jama’a, wato ’ya’yan tunaninsu, domin ba su saurari maganata ba, ba kuma ga shari’ata ba, sai suka ƙi ta. Irmiya 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

“Muguntar” da ake kawo wa “taron jama’a” wanda ya ƙi “sauraron ƙarar ƙaho,” da kuma “tafiya” cikin “tsoffin hanyoyi,” inda za a sami “hutun” ruwan sama na ƙarshe, tana faruwa ne sa’ad da “taron jama’a” ya “ƙi dokarsa” a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Aiwatarwa sau uku na Iliya tana bayyana aikin wani manzo da motsi a lokacin shari’ar zartarwa, wadda take farawa da dokar Lahadi mai zuwa ba da daɗewa ba. Mai dangantaka ƙwarai da aiwatarwa sau uku na Iliya akwai aiwatarwa sau uku na manzon da yake shirya hanya domin Manzon Alkawari. Aiwatarwa sau uku na manzon da yake shirya hanya tana bayyana wani aiki ta wurin wani manzo da motsi a lokacin shari’ar bincike. Manzon da yake shirya hanya, da Iliya, aiwatarwa ne guda biyu masu dangantaka ƙwarai na sau uku, kamar yadda aiwatarwa sau uku na Roma take da alaƙa da aiwatarwa sau uku na faɗuwar Babila, amma suna da muhimman bambance-bambance waɗanda suke da alaƙa da shari’ar Allah.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Aikace-aikacen Iliya guda uku da kuma aikace-aikace guda uku na manzon da yake shirya hanya domin Manzon Alkawari suna da alaƙa da ayyukan shari’a guda biyu mabambanta waɗanda Allah yake cika su ta wurin zaɓaɓɓen manzonsa da kuma motsin da yake haɗuwa da saƙon manzon. Waɗannan ayyuka biyu suna da alaƙa da lokuta biyu mabambanta na shari’a, ko da yake akwai ɗan cin karo tsakanin alamomin.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Aikin Iliya na uku kuma na ƙarshe yana da alaƙa da hukuncin zartarwa a kan haɗin kai uku-biyu na Babila ta zamani, kuma aikin manzon da yake shirya hanya yana da alaƙa da hukuncin bincike da tsarkakewar mutanen Allah. An gabatar da sura ta uku ta Malachi da aya ta ƙarshe ta sura ta biyu.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? 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 2:17–3:4.

> Kun gajiyar da Ubangiji da maganganunku. Duk da haka kuna cewa, Ta yaya muka gajiyar da shi? Sa’ad da kuke cewa, Duk mai aikata mugunta nagari ne a gaban Ubangiji, kuma yana jin daɗinsu; ko kuwa, Ina Allah na shari’a? Ga shi, zan aiki manzona, shi kuwa zai shirya hanya a gabana: kuma Ubangijin da kuke nema zai zo haikalinsa ba zato, 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 shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wanki: Zai zauna kamar mai tacewa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kuma kamar a shekarun farko. Malakai 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

A cikin kwanakin ƙarshe, bisa ga shaidar Malaki, Allah ya gaji da Adventism na Laodikiya waɗanda suke manne ga tawayar 1888. Tawayar 1888 an yi mata alama ta hanyar tawayar Kora, Datan da Abiram, kuma muhawarar koyarwa ta tawayar Kora ita ce ko waɗanda suke aikata mugunta har yanzu masu adalci ne a gaban Ubangiji.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> To, Kora ɗan Izhar, ɗan Kohat, ɗan Lawi, tare da Datan da Abiram, ’ya’yan Eliyab, da On ɗan Felet, daga cikin ’ya’yan Ruben, suka ɗauki mutane. Sai suka taso gaban Musa, tare da waɗansu daga cikin ’ya’yan Isra’ila, shugabanni ɗari biyu da hamsin na taro, mashahurai a cikin jama’a, mutanen suna. Sai suka taru gaba ga Musa da Haruna, suka ce musu, Kun ɗauki abu mai yawa a kanku, ganin cewa dukan taron mai tsarki ne, kowannensu, Ubangiji kuma yana a tsakiyarsu. To, don me kuke ɗaukaka kanku sama da taron Ubangiji? Littafin Lissafi 16:1–3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

A cikin kwanaki na ƙarshe, Allah ya gaji da Adventism na Laodicea waɗanda suke manne wa tawayen 1957, wanda kawai bayyanuwar tawayen 1888 ne, da aka sa cikin sanarwa ta hukuma. Littafin, Questions on Doctrine, ya dawwamar da tawayen 1888, wanda maimaituwar tawayen Kora, Datan da Abiram ne, bisa ga shaidar mala’ikan da ya umarci Sister White cewa dole ta ci gaba da zama a taron 1888, domin ta rubuta maimaituwar tarihin tawayen Kora. Mutane dari biyu da hamsin mashahurai suka taru tare da Kora, Datan da Abiram, gāba da Musa, wakilin Allah a cikin wannan tawaye.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Mutanen ashirin da biyar waɗanda suka rusuna wa rana a sura ta takwas ta Ezekiyel suna wakiltar ushur, ko kuma ɗaya bisa goma, na mutanen ɗari biyu da hamsin waɗanda suka miƙa turare a cikin tawayen Kora, Datan da Abiram, waɗanda suka kasance misali na shugabannin tawayen shekara ta 1888, wanda aka ƙarfafa tawayensu na koyarwa a hukumance a shekara ta 1957, ta wurin buga littafin Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Tawayen Korah, Dathan da Abiram ya ƙi “hukuncin” da Allah ya zartar, yana furta musu su yi ta yawo a cikin jejin har shekara arba’in. Adventisancin Laodicea ya fara yawo a cikin jejin Laodicea a shekara ta 1863, bayan sun ƙi saƙon Laodicea da aka gabatar a shekara ta 1856, wanda ya haifar da hukuncin yin ta yawo a cikin jeji na ƙarin shekaru da yawa, saboda ƙarancin bangaskiyarsu. A cikin tawayen shekara ta 1888, har yanzu ba su yarda su karɓi saƙon Laodicea da Dattawa Jones da Waggoner suka kawo ba.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Waɗanda suka yi tawaye a 1888, ba wai sun ƙi ikon ruhaniya na Dattawa Jones da Waggoner kaɗai ba, amma har da ikon annabiya Ellen White da kuma ikon Ruhu Mai Tsarki, gama sun aiwatar da ra’ayin cewa dukan ikilisiya tsarkaka ce daidai gwargwado.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

A cikin 1863, sun komo domin su ci tare da annabin ƙarya na Bethel, kuma ta yin haka daga ƙarshe suka karɓi ma’anar ceto wadda tawāyen Korah ya wakilta, sa’an nan kuma a hukumance suka kafa wannan koyarwar ƙarya a cikin littafin, Questions on Doctrine. Wannan koyarwa ma’ana ce ta ƙarya ta “baratarwa ta wurin bangaskiya.”

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Tawayen shekarar 1863 shi ne farkon ƙin karɓar jauharan Miller waɗanda aka nuna a kan alluna biyu na Habakkuk. A cikin sura ta biyu ta Habakkuk, “muhawarar” da ke aya ta ɗaya a ƙarshe tana haifar da rukuni biyu na masu bauta, waɗanda aka bayyana ta wurin rashin jituwarsu game da saƙon da ya yi jinkiri.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ga shi, ransa wanda ya ɗaukaka kansa ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Bangaskiya” ta “masu-adalci” a cikin “muhawarar” Habakkuk sura ta biyu, ta kasance bisa ga “wahayi” da aka rubuta sarai a kan alluna. A cikin tawayar 1863, matakin farko na kawar da abin da aka rubuta a kan allunan ya cika ta hannun waɗanda ba su ƙara mallakar bangaskiyar “masu-adalci” ba. Tawayar 1863 ta wakilci iri na farko na wannan tawaya wadda daga ƙarshe za ta tsarkake wata ƙarya ma’ana ta koyarwar barata ta wurin bangaskiya a shekara ta 1957.

We will continue this study in the next article.

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

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Ubangiji cikin babban jinƙansa ya aiko wa mutanensa saƙo mai matuƙar daraja ta wurin Dattawa Waggoner da Jones. An yi nufin wannan saƙo ne domin ya fito da Mai-ceto ɗaukakakke a gaban duniya da ƙarfi mafi girma, shi ne hadaya domin zunuban dukan duniya. Ya gabatar da barata ta wurin bangaskiya cikin Mai-lamuni; ya gayyaci mutane su karɓi adalcin Almasihu, wanda ake bayyanawa cikin biyayya ga dukan umarnan Allah. Da yawa sun riga sun kau da gani daga Yesu. Sun bukaci a karkatar da idanunsu zuwa ga mutuncinsa na allahntaka, ga cancantarsa, da kuma ƙaunarsa marar canzawa ga iyalin ’yan Adam. An ba da dukan iko cikin hannayensa, domin ya rarraba wadatattun baiwai ga mutane, yana ba wakilin mutum marar taimako kyauta marar misaltuwa ta nasa adalci. Wannan ne saƙon da Allah ya umarta a ba duniya. Shi ne saƙon mala’ika na uku, wanda ya kamata a shelanta shi da babbar murya, tare da rakiyar zubowar Ruhunsa a gwargwado mai yawa.” Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Gaskiya domin wannan zamani, saƙon mala’ika na uku, ya kamata a yi shelarsa da babbar murya, wato da ƙara ƙarfi, yayin da muke gabatowa ga babban gwaji na ƙarshe.” The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Lokacin gwaji yana dab da riskar mu, gama kiran mai ƙarfi na mala’ika na uku ya riga ya fara a cikin bayyana adalcin Almasihu, Mai-ceto mai gafarta zunubi. Wannan ne farkon hasken mala’ikan wanda ɗaukakarsa za ta cika dukan duniya.” Selected Messages, littafi na 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

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