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

Littafin Daniyel — Lamba Dari da Uku

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Buɗe Annabci: Fahimtar Aiwatarwa Sau Uku na Tsare-tsaren Annabci

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Mun kasance muna nazarin yadda annabci yake da sau uku wajen aikace-aikace. Muna yin haka ne domin mu gane cewa sa’ad da Ubangiji ya buɗe hatimin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya tare da rushewar Tarayyar Soviet a “lokacin ƙarshe” a shekara ta 1989, an samar da “ƙaruwar sani” wadda za ta gwada wannan tsara ta mutanen Allah.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, kuma a gwada su; amma mugaye za su yi mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Duk lokacin da Zakin kabilar Yahuda ya warware wata gaskiya, Shaiɗan yakan yi aiki domin ya yi tsayayya da saƙon. Tsayayyar da aka yi wa gaskiyoyin da aka bayyana a cikin waɗannan ayoyi na ƙarshe na Daniyel goma sha ɗaya ta tilasta a zurfafa nazari game da gaskiyoyin da suke da alaƙa da ayoyin, domin kariya tsarkakakkiya a kan kurakuran da aka gabatar domin lalata gaskiyoyin da aka bayyana kada ta kasa tsayawa. Ɗaya daga cikin ƙa’idodin da aka fito da shi fili a tsakiyar wannan muhawara, shi ne aikace-aikacen annabci sau uku. Da fari an gane shi ne dangane da wajabcin kasancewa daidai game da abin da “na kullum” a cikin littafin Daniyel yake wakilta (arna), da kuma sahihin tarihin da yake da alaƙa da “cire na kullum” (508 AD).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Gane ikon uku masu hallakarwa a matsayin tsarin annabci, wanda ya yi daidai da tsarin annabcin Milleriyawa na kasancewar ikon hallakarwa biyu na farko, da kuma gane da Milleriyawa suka yi wa “na kullum” a matsayin arna, ya bayar da tarihi mai jituwa da ayoyi shida na ƙarshe na Daniel goma sha ɗaya, kamar yadda Sister White ta ce ya kamata ya kasance. Saboda haka, tsayayya da ilimin da ba a buɗe ba a lokacin ƙarshe a shekara ta 1989, ya haifar da ƙarin haske, yayin da aka ƙara ilimi, kuma ya kuma fayyace takamaiman ƙa’idoji game da tafiyar mala’ika na uku, waɗanda suka yi daidai da ci gaban wasu ƙa’idojin annabci da William Miller ya tattara kuma ya yi amfani da su a cikin tafiyar mala’ika na farko.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Mun yi nazari a kan aikace-aikacen ninki uku na Roma uku, fāɗuwar Babila uku, da Iliya uku, kuma yanzu muna duban manzanni uku waɗanda suke shirya hanya domin Manzon Alkawari. Mun gano kusanci mai ƙarfi da daidaituwar Roma uku da fāɗuwar Babila uku, haka kuma akwai kusanci mai ƙarfi na daidaituwa da Iliya uku da kuma manzanni uku waɗanda suke shirya hanya. A cikin kwanaki na ƙarshe William Miller da Future for America dukansu suna wakiltar Iliya na uku, haka kuma manzo na uku wanda yake shirya hanya. Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu, kuma motsin mala’ika na fari yana daidaita da motsin mala’ika na uku.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Allah ya ba saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai ƙare ba sai zuwa rufe tarihin wannan duniya. Saƙonnin mala’ika na fari da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma za su yi tafiya kafada da kafada da wannan da ke biye. Mala’ika na uku yana shelanta gargadinsa da murya mai ƙarfi. ‘Bayan waɗannan abubuwa,’ in ji Yohanna, ‘na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma, kuma duniya ta haskaka da ɗaukakarsa.’ A cikin wannan haskakawa, an haɗa hasken dukan saƙonni ukun.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Motsin mala’ikan farko da na biyu, William Miller ne ya jagoranta. Sister White ta bayyana Miller a matsayin “zaɓaɓɓen manzo.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller yana tada hankalin mulkin Shaiɗan, kuma babban maƙiyin nan ya nemi ba kawai ya kawar da tasirin saƙon ba, amma ya hallaka manzon da kansa.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Ta kuma nuna cewa an kwatanta Miller da Iliya da kuma Yohanna Mai Baftisma.

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

> “An bi da dubban mutane 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 Yahaya, mai share hanyar Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji an tilasta musu su sa gatari a gindin itacen, su kuma kira mutane su ba da ’ya’yan da suka dace da tuba.” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yahaya Mai Baftisma, wanda bisa ga cewar Yesu shi ne Iliya na biyu, shi ma shi ne manzo na farko wanda zai shirya hanya domin Manzon Alkawari. Saboda haka a bayyane yake cewa motsin mala’ika na uku zai kasance da “zaɓaɓɓen manzo.” Wannan manzon za a riga an misalta shi ta wurin Iliya, Yahaya Mai Baftisma da William Miller. Tare da Miller, waɗannan manzanni biyu zaɓaɓɓu suna wakiltar farkon da ƙarshen motsin mala’iku uku na Wahayi goma sha huɗu, kuma ta yin haka, tare suna wakiltar duka Iliya na uku da kuma manzo na uku wanda zai shirya hanya domin Manzon Alkawari.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Ƙin karɓar saƙon zaɓaɓɓen manzo na farko ko na ƙarshe mutuwa ne, kuma saƙon Future for America yana ginuwa ne a kan amfani da annabci na “layi bisa layi,” wanda shi ne tsarin ruwan sama na ƙarshe. Ta wurin amfani da “layi bisa layi” an tabbatar da cewa motsin Millerite ya kasance alama ta motsin Future for America. Wata alamar hanya ta tarihin Millerite ita ce William Miller, “zaɓaɓɓen manzo.” Ƙin karɓar wannan alamar hanya yana nufin ƙin karɓar saƙon, saboda haka an tabbatar ta wurin farkon da ƙarshen Adventism cewa ƙin karɓar manzon ma ƙin karɓar saƙon ne, domin saƙon yana bayyana zaɓaɓɓen manzo. Saboda haka, ƙin karɓar saƙon yana nufin ƙin karɓar manzon, haka nan kuma akasin haka. In babu mai rawa, babu rawa.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “An mai da hankalina baya zuwa ga shelar zuwan Almasihu na fari. An aiko Yohanna cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yohanna ba su amfana da koyarwar Yesu ba. Adawarsu ga saƙon da ya yi annabcin zuwansa ta sa su cikin matsayin da ba za su iya karɓar hujja mafi ƙarfi cikin sauƙi cewa shi ne Almasihu ba. Shaidan ya jagoranci waɗanda suka ƙi saƙon Yohanna su ci gaba har ma su ƙi Almasihu, su kuma gicciye shi. Da yin haka suka sa kansu cikin matsayin da ba za su iya karɓar albarkar ranar Fentikos ba, wadda da ta koya musu hanyar shiga cikin Wuri Mai Tsarki na sama. Tsagewar labulen haikalin ta nuna cewa ba za a ƙara karɓar hadayun da ka’idojin Yahudawa ba. Babbar Hadaya an riga an miƙa ta, kuma an karɓe ta, Ruhu Mai Tsarki kuwa wanda ya sauko a ranar Fentikos ya ɗauke tunanin almajirai daga Wuri Mai Tsarki na duniya zuwa ga na sama, inda Yesu ya shiga da jininsa na kansa, domin ya zubo wa almajiransa amfanin kafararsa. Amma an bar Yahudawa cikin cikakken duhu. Sun rasa dukan hasken da za su iya samu game da shirin ceto, kuma har yanzu suka ci gaba da dogara ga hadayunsu da ba su da amfani da kuma miƙaƙƙunsu. Wuri Mai Tsarki na sama ya ɗauki matsayin na duniya, duk da haka ba su da sani game da wannan canji. Saboda haka ba za su iya amfana da ceton Almasihu a Wuri Mai Tsarki ba.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Mutane da yawa suna dubawa da firgici ga hanyar da Yahudawa suka bi wajen ƙin Kristi da gicciye shi; kuma sa’ad da suke karanta tarihin wulaƙantaccen cin zarafinsa, suna zaton suna ƙaunarsa, kuma da ba za su ƙi shi kamar yadda Bitrus ya yi ba, ko su gicciye shi kamar yadda Yahudawa suka yi ba. Amma Allah, wanda yake karanta zukatan kowa, ya kawo zuwa ga gwaji wannan ƙaunar ga Yesu wadda suka yi da’awar suna ji. Dukan sama ta zuba ido da mafi zurfin sha’awa a kan yadda aka karɓi saƙon mala’ika na fari. Amma mutane da yawa da suke iƙirarin suna ƙaunar Yesu, kuma suka zubar da hawaye sa’ad da suka karanta labarin giciye, sun yi ba’a ga labari mai daɗi na zuwansa. Maimakon su karɓi saƙon da farin ciki, suka bayyana shi a matsayin ruɗi. Suka ƙi waɗanda suke ƙaunar bayyanarsa, suka kuma kore su daga cikin majami’u. Waɗanda suka ƙi saƙon farko ba za su amfana da na biyu ba; haka kuma ba su amfana da kukar tsakar dare ba, wadda za ta shirya su su shiga tare da Yesu ta wurin bangaskiya cikin wuri mafi tsarki na haikalin sama. Kuma ta wurin ƙin saƙonni biyun farko, sun rufe fahimtarsu da duhu har ba za su iya ganin wani haske a cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa cikin wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikkilisiyoyin suna suna suka gicciye waɗannan saƙonni, sabili da haka ba su da sanin hanyar zuwa cikin wuri mafi tsarki, kuma ba za su amfana da ceto na Yesu a can ba. Kamar Yahudawa, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ɓangaren da Yesu ya riga ya bari; kuma Shaiɗan, yana farin ciki da wannan ruɗin, yana ɗaukar sifar addini, yana kuma karkatar da tunanin waɗannan Kiristocin masu iƙirari zuwa gare shi, yana aiki da ikonsa, da alamunsa, da mu’ujizansa na ƙarya, domin ya ƙulle su cikin tarkonsa.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Waɗanda “suka ƙi shaidar Yohanna ba su amfana da koyarwar Yesu ba,” kuma waɗanda “suka ƙi saƙon farko ba su iya amfanuwa da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba.” Hidimar Yohanna ta gabaci baftismar Almasihu, wanda ba da daɗewa ba bayan haka ya tsarkake haikali a farkon hidimarsa. Hidimar Miller ta shirya domin Almasihu ya tsarkake ’ya’yan Lawi sa’ad da ya zo ba zato a ranar 22 ga Oktoba, 1844. A cikin ɗaya daga cikin waɗannan shaidu biyu, ƙin manzon da ke shirya hanya yana daidai da mutuwa.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Tsarkakewa da tsabtacewar da Almasihu ya aikata cikin aikinsa a matsayin Manzon Alkawari domin kafa wata al’umma ce da za ta cika aikin ɗaukar saƙon ceto zuwa ga duniya. Ana kammala wannan aiki tun kafin lokacin da yake wakiltar sa’ad da hukuncin zartarwa ya fara. Halakar Urushalima a tarihin almajiran tana wakiltar hukuncin zartarwa, kuma Adventism ya juya baya daga alhakinsu na cika wannan aiki, amma Ubangiji ya yi ƙoƙarin tattara su wuri guda. Ya jagoranci mutanensa su buga jadawalin 1850 a matsayin wakilcin zane na saƙon da za su iya ɗauka zuwa ga duniya.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Ba nufin Allah ba ne Isra’ila su yi yawo shekara arba’in a cikin jeji; burinsa shi ne ya kai su kai tsaye zuwa ƙasar Kan’ana, ya kuma kafa su a can a matsayin tsarkakakku, masu farin ciki. Amma ‘ba su iya shiga ba saboda rashin bangaskiya.’ Ibraniyawa 3:19. Saboda komawarsu baya da ridda suka hallaka a cikin hamada, aka kuma tayar da waɗansu su shiga Ƙasar Alkawari. Haka nan ma, ba nufin Allah ba ne zuwan Almasihu ya yi jinkiri haka na dogon lokaci, kuma mutanensa su ci gaba da zama shekaru masu yawa a cikin wannan duniya ta zunubi da baƙin ciki. Amma rashin bangaskiya ya raba su da Allah. Da yake sun ƙi yin aikin da ya naɗa musu, aka tayar da waɗansu su yi shelar saƙon. Cikin jinƙai ga duniya, Yesu yana jinkirta zuwansa, domin masu zunubi su sami zarafin jin gargaɗin kuma su sami mafaka a cikinsa kafin a zubar da fushin Allah.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Da a ce Adventism ta tsaya tsayin daka ga bangaskiyarsu kawai, “da an gama aikinsu.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Da a ce ’yan Adventist, bayan babban abin baƙin ciki na shekara ta 1844, sun riƙe bangaskiyarsu da ƙarfi, suka ci gaba cikin haɗin kai suna bin tanadin Allah da yake buɗewa, suna karɓar saƙon mala’ika na uku kuma cikin ikon Ruhu Mai Tsarki suna shelanta shi ga duniya, da sun ga ceton Allah, Ubangiji kuwa da ya yi aiki da iko sosai tare da ƙoƙarinsu, da aikin ya kasance an kammala, kuma da Kristi ya riga ya zo tun tuni domin ya karɓi mutanensa zuwa ga sakamakonsu. Amma a lokacin shakka da rashin tabbas da ya biyo bayan abin baƙin cikin, da yawa daga cikin masu bangaskiyar zuwan Almasihu suka yar da bangaskiyarsu.... Ta haka aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da dukan jikin Adventist ya haɗu a kan dokokin Allah da bangaskiyar Yesu, da tarihimmu ya kasance dabam ƙwarai!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

A cikin bazarar shekara ta 1844, Manzon Alkawari ya tsarkake motsin Milleriyawa, sa’an nan kuma a cikin kaka ya kawo saƙon mala’ika na uku. Miller, saƙonsa da kuma motsin da yake wakilta, sun cika misalin budurwai goma. A taron zangon Exeter, NH, saƙon Kukan Tsakar Dare ya iso, kuma cikin gajerun watanni biyu aka bayyana waɗanne ne daga cikin budurwan suke da mai. An bayyanar da rukuni biyu ɗin, kuma mala’ika na uku ya iso da saƙo a hannunsa wanda za a ci, amma budurwai masu hikima “sun ba da gaskiyarsu” a cikin “lokacin shakka da rashin tabbas.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Lokacin shakka da rashin tabbas” ya kasance an wakilta shi ta wurin almajiransa a lokacin mutuwarsa, amma a rana ta uku ya fara buɗe saƙon tashinsa daga matattu ga almajiransa, kuma ba su “yar da bangaskiyarsu” ba. Lokacin shakka da rashin tabbas ga budurwai masu hikima na motsin saƙonnin mala’ika na fari da na biyu ya ci gaba na kusan shekaru uku, a wannan lokaci ne Ubangiji ya bayyana wa Sister White cewa ya miƙa hannunsa domin ya sāke tattara saura daga mutanensa. Ya jagoranci mutanensa su fara aikin wallafe-wallafensu kuma su fitar da tebur na biyu na Habakkuk, amma “da yawa daga cikin masu bangaskiyar zuwan Almasihu sun yar da bangaskiyarsu.... Ta haka aka hana aikin ci gaba, kuma aka bar duniya cikin duhu.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

A shekara ta 1849, aka kwantar da William Miller, zaɓaɓɓen manzon saƙon mala’iku na fari da na biyu, zuwa hutunsa. Da a ce budurwai masu hikima na 22 ga Oktoba, 1844, sun “riƙe bangaskiyarsu da ƙarfi kuma suka ci gaba cikin haɗin kai a cikin jagorancin buɗaɗɗiyar tanadin Allah,” da Ubangiji ya tashe wani manzo cikin ruhu da ikon Iliya. A maimakon haka, “zuwan Kristi” ya “jinkirta kuma mutanensa” “haka ma” kamar Isra’ila ta dā za su “zauna” “shekaru masu yawa a cikin wannan duniyar zunubi da baƙin ciki.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Shekaru ɗari da ashirin da shida bayan tawaye na 1863, Ubangiji ya tashe zaɓaɓɓen manzon mala’ika na uku. Aikinsa shi ne, a lokaci guda, ya shirya hanya domin Manzon Alkawari ya zo ba zato cikin Haikalinsa kuma ya shiga dangantakar alkawari da dubu ɗari da arba’in da huɗu, a lokacin abubuwan rufewa na shari’ar bincike; amma kuma ya gabatar da saƙo da ke fuskantar haɗin kai sau uku na Ahab, Jezebel, da annabawanta a zamanin Shari’ar Zartarwa, wadda take farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Manzo na uku wanda yake shirya hanya yana wakiltar aiki, saƙo, manzo, da motsi a cikin al’amuran ƙarshe na Shari’ar Bincike. Iliya na uku yana wakiltar aiki, saƙo, manzo, da motsi a cikin al’amuran ƙarshe na Shari’ar Zartarwa. Saƙon manzon da yake shirya hanya, da kuma saƙon Iliya, shi ne saƙon na uku cikin Bala’o’i uku na littafin Ru’ya ta Yohanna surori takwas zuwa goma sha ɗaya.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

A cikin tarihin da manzon da yake shirya hanya ya wakilta, saƙon Bala’i na uku yana wakiltar Ƙaho wanda yake kiran Adventism na Laodicea ya “sayo a wurina zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a sa maka su, kuma kunyar tsiraicinka kada ta bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani.” Shi ne saƙon ƙaunar Allah wanda yake nuna wa mutanen Allah laifofinsu, gama “duk waɗanda” Yake ƙauna, Yakan “tsauta musu, ya kuma hore su.” Shi ne saƙon adalcin Kristi wanda yake kiran mutane su karɓi halinsa, wanda ake bayyanawa a cikin lokacin da Manzon Alkawari yake cika aikin tsarkake haikalin rai, sabili da haka Yana kiran waɗanda Yake ƙauna su bayyana halinsa kuma su “yi himma fa, ku tuba,” gama Yana “a bakin” ƙofar rabo, wadda take wakiltar rufewar lokacin jinƙai, inda Zai “amayar da” Adventism na Laodicea “daga” “bakinsa.” Waccan “ƙofa” ta zamanin rabon ita ce ƙofar da Yake “buɗewa, ba kuwa wanda zai rufe; kuma Yana rufewa, ba kuwa wanda zai buɗe.”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Akwai wata kamar-sabani da ake warwarewa ta wajen aiwatar da “layi bisa layi,” amma da yawa ma ba za su ma gane wannan kamar-sabanin ba. Sa’ad da aka warware ta, tana ƙara fayyace canjin daga Hukuncin Bincike zuwa Hukuncin Zartarwa wanda zai faru a dokar Lahadi mai zuwa nan ba da daɗewa ba. Ana warware ta ne ta wurin karɓar cewa Pentikosti alama ce ta dokar Lahadi mai zuwa nan ba da daɗewa ba a cikin Ƙasar Amurka. Domin mu kammala nazarinmu game da ɗan saƙo na uku wanda yake shirya hanya a matsayin alama a cikin Hukuncin Bincike, sabanin Iliya na uku wanda yake alama ce ta Hukuncin Zartarwa, za mu yi bayani a kan wannan kamar-sabani.

We will continue this study in the next article.

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

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mala’ikan da yake haɗuwa cikin ayyana saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an annabta wani aiki mai faɗin duniya baki ɗaya da kuma iko na ban mamaki. Yunkurin zuwan Almasihu na shekarun 1840–44 ya kasance bayyananniyar gagarumar bayyana ikon Allah; an kai saƙon mala’ika na farko zuwa kowane tashar mishan a duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun daga Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a zarce su ta wurin gagarumin yunkuri ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Aikin zai yi kama da na Ranar Fentikos. Kamar yadda aka ba da ‘ruwan sama na farko’ a zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa iri mai daraja ya toho, haka kuma za a ba da ‘ruwan sama na ƙarshe’ a ƙarshenta domin nunar da girbi. ‘Sa’an nan za mu sani, idan muka ci gaba da sanin Ubangiji: fitowarsa tabbatacciya ce kamar safiya; zai kuma zo mana kamar ruwan sama, kamar ruwan sama na ƙarshe da na farko a kan ƙasa.’ Hosea 6:3. ‘Saboda haka ku yi farin ciki, ya ku ’ya’yan Sihiyona, ku yi murna cikin Ubangiji Allahnku: gama ya ba ku ruwan sama na farko gwargwado, zai kuma sa ruwan sama ya sauko muku, ruwan sama na farko, da ruwan sama na ƙarshe.’ Joel 2:23. ‘A cikin kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna a kan dukan masu rai.’ ‘Kuma zai zama, duk wanda ya kira ga sunan Ubangiji zai sami ceto.’ Ayyukan Manzanni 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Babban aikin bishara ba zai ƙare da ƙaramin bayyanuwar ikon Allah fiye da wadda ta bayyana farkonta ba. Annabce-annabcen da aka cika a zubowar ruwan sama na fari a farkon bishara za a sāke cika su a ruwan sama na ƙarshe a ƙarshenta. Ga nan ne ‘lokutan farfaɗowa’ waɗanda manzo Bitrus ya hango tun gaba sa’ad da ya ce: ‘Saboda haka ku tuba, ku komo, domin a shafe zunubanku, sa’ad da lokutan farfaɗowa za su zo daga gaban Ubangiji; kuma zai aiko Yesu.’ Ayyukan Manzanni 3:19, 20.” The Great Controversy, 611.

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