Article

# Elijah - Number Three

Iliya — Na Uku

Let it be Known

Bari a sani

Author

Jeff Pippenger

Published

September 29, 2023

Formats

PDF
Word

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

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Mun kasance muna tantance siffofin Iliya a matsayin alama. Ɗaya daga cikin waɗannan siffofin shi ne cewa hidima da saƙon Iliya, Yohanna Mai Baftisma da William Miller sun kasance kayan aikin shari’a. Ubangiji ya yi amfani da saƙonsu domin ya gwada tarihinsu na daban-daban. Yesu ya ce da ace bai zo ba, da Yahudawan masu gardama ba su da zunubi.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Da ban zo na yi musu magana ba, da ba su da zunubi; amma yanzu ba su da mafaka ga zunubinsu. Yohanna 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekiyel ya bayyana wannan ƙa’ida ɗaya ga Yahudawan gardama na tarihinsa.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Gama su ’ya’ya ne marasa kunya, masu taurin zuciya. Ina aike ka zuwa gare su; za ka kuma ce musu, “Ga abin da Ubangiji Allah ya faɗa.” Su kuwa, ko za su ji, ko kuwa za su ƙi ji, (gama su gida ne mai tawaye,) duk da haka za su sani cewa an yi annabi a tsakiyarsu. Ezekiyel 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Alamar annabin Iliya ta haɗa da matsayinsa a matsayin kayan aikin shari’a.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Waɗanda suke cikin aikin shelanta saƙon mala’ika na uku suna binciken Nassosi bisa ga irin shirin da Uba Miller ya ɗauka. A cikin ƙaramin littafin da ake kira Views of the Prophecies and Prophetic Chronology, Uba Miller ya bayar da waɗannan sauƙaƙan, amma masu hikima da muhimmanci, ƙa’idoji na nazarin Littafi Mai Tsarki da fassararsa:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Kowace kalma dole ne ta kasance da dacewar ma’anarta ga batun da aka gabatar a cikin Littafi Mai Tsarki; 2. Dukan Nassi ya zama dole, kuma ana iya fahimtarsa ta wurin ƙwazo da nazari; 3. Babu abin da aka bayyana cikin Nassi da za a iya ko za a ɓoye daga waɗanda suke roƙo cikin bangaskiya, ba tare da shakka ba; 4. Domin a fahimci koyarwa, a tattara dukan nassosin game da batun da kake son sani, sa’an nan a bar kowace kalma ta yi tasirinta yadda ya dace; kuma idan za ka iya gina ra’ayinka ba tare da saɓani ba, ba za ka kasance cikin kuskure ba; 5. Nassi dole ne ya kasance mai fassara kansa, tun da shi ne ƙa’idarsa ta kansa. Idan na dogara ga wani malami ya fassara mini, kuma ya fara hasashe game da ma’anarsa, ko ya so ya karkatar da ita saboda akidar ɗarikarsa, ko domin a ɗauke shi mai hikima, to hasashensa, muradinsa, akidarsa, ko hikimarsa su ne ƙa’idata, ba Littafi Mai Tsarki ba.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Abin da yake a sama wani ɓangare ne na waɗannan ƙa’idoji; kuma a cikin nazarinmu na Littafi Mai Tsarki, dukanmu za mu yi kyau mu kula da ƙa’idojin da aka shimfiɗa.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Bangaskiya ta gaskiya tana da tushe a kan Nassosi; amma Shaidan yana amfani da dabaru masu yawa domin ya karkatar da Nassosin ya kuma shigar da kuskure, har ya zama dole a yi babban taka-tsantsan idan mutum yana son sanin ainihin abin da gaske suke koyarwa. Ɗaya ne daga cikin manyan ruɗe-ruɗen wannan zamani a mai da hankali ƙwarai ga ji, a kuma yi ikirarin gaskiya alhali ana yin biris da bayyanannun maganganun maganar Allah domin wannan maganar ba ta dace da ji ba. Mutane da yawa ba su da wani tushe ga bangaskiyarsu sai motsin zuciya. Addininsu yana kunshe ne cikin ɗaukaka ta motsin rai; idan wannan ya ƙare, bangaskiyarsu ta tafi. Ji na iya zama ƙaiƙayi, amma maganar Allah ita ce alkama. Kuma ‘menene,’ in ji annabin, ‘ƙaiƙayi ga alkama?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Ba wanda za a hukunta saboda bai saurari haske da sanin da bai taɓa samu ba, kuma wanda ba zai iya samunsa ba. Amma da yawa suna ƙin yi wa gaskiyar da jakadun Almasihu suke gabatar musu biyayya, domin suna so su daidaita da ma’aunin duniya; kuma gaskiyar da ta kai ga fahimtarsu, hasken da ya haskaka a cikin rai, shi ne zai hukunta su a Shari’a. A cikin waɗannan kwanaki na ƙarshe muna da tarin hasken da yake ta haskakawa cikin dukan zamanai, kuma za a ɗora mana alhaki gwargwadon haka. Hanyar tsarki ba ta daidaita da duniya; hanya ce da aka ɗaga. Idan muka yi tafiya a cikin wannan hanya, idan muka gudu a cikin hanyar umarnan Ubangiji, za mu tarar cewa ‘hanyar masu adalci kamar haske ne mai haskawa, wanda yake ƙara haske har zuwa cikakkiyar rana.’” Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Ba a “hukunta mu ba saboda rashin kula da haske da ilimi wanda” “ba mu taɓa samu ba, kuma” “ba za mu iya samunsa ba.” Muhimmin ɓangaren wannan bayani shi ne furucin nan “ba za mu iya samunsa ba.” Iliya, Yahaya da Miller suna wakiltar haske ga tsararrakinsu dabam-dabam wanda za a iya samu. Kasancewar saƙonsu ya kawar da abin da a shar’ance ake kira a Amurka “plausible deniability.” Saƙon Iliya a kowace tsara inda aka bayyana shi yana kawar da duk wani “plausible deniability,” ta haka yana ɗora wa dukan tsarar alhakin hasken da aka gabatar a lokacin.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> “Ɗan’uwana ya taɓa cewa ba zai saurari kome ba game da koyarwar da muke riƙe da ita, domin tsoron kada a gamsar da shi. Ba ya zuwa tarurruka, ko ya saurari huɗubobin; amma daga baya ya furta cewa ya ga laifinsa ya yi daidai da na wanda ya saurare su. Allah ya ba shi dama ya san gaskiya, kuma Zai riƙe shi da alhakin wannan dama. Akwai mutane da yawa a cikinmu da suke da son zuciya a kan koyaswar da ake tattaunawa a yanzu. Ba za su zo su saurara ba, ba za su yi bincike cikin natsuwa ba, amma suna gabatar da ƙorafe-ƙorafensu a cikin duhu. Sun gamsu ƙwarai da matsayinsu. ‘Ka ce, Ni mai arziki ne, na ƙaru da dukiya, kuma ba ni da bukatar kome; alhali ba ka sani ba cewa kai abin tausayi ne, kuma abin takaici, kuma matalauci, kuma makaho, kuma tsirara: Ina ba ka shawara ka saya a gare ni zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a sa ka tufatar, kada kunyarmu ta tsiraicinka ta bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani. Dukan waɗanda nake ƙauna, ina tsauta musu, ina kuma horonsu: saboda haka ka himmatu, ka tuba’ (Ru’ya ta Yohanna 3:17–19).

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> “Wannan nassi ya shafi waɗanda suke rayuwa a ƙarƙashin sautin saƙon, amma ba za su zo su saurare shi ba. Ta yaya ka san ko ba cewa Ubangiji yana ba da sabbin shaidu na gaskiyarsa ba, yana sa ta cikin sabon tsari, domin a shirya hanyar Ubangiji? Waɗanne tsare-tsare kuka yi ta yi domin sabon haske ya shiga cikin sahun jama’ar Allah? Wace hujja kuke da ita cewa Allah bai aiko da haske ga ‘ya’yansa ba? Dukan dogaro da kai, son kai, da girman kai na ra’ayi dole ne a kawar da su. Dole ne mu zo a ƙafafun Yesu, mu kuma koya daga gare Shi wanda yake mai tawali’u kuma mai sauƙin zuciya. Yesu bai koyar da almajiransa yadda malamai rabinawa suka koyar da nasu ba. Yahudawa da yawa sun zo suka saurara sa’ad da Almasihu yake bayyana asirai na ceto, amma ba su zo domin su koya ba; sun zo ne domin su soki, domin su kama Shi cikin wata rashin daidaito, don su sami wani abu da za su sa wa jama’a ƙiyayya. Sun wadatu da saninsu, amma ‘ya’yan Allah dole ne su san muryar Makiyayi na Gaskiya. Ashe, ba wannan ne lokaci ba da zai zama matuƙar dacewa a yi azumi a kuma yi addu’a a gaban Allah? Muna cikin haɗarin sabani, cikin haɗarin ɗaukar ɓangare a kan batu mai jayayya; kuma bai kamata mu nemi Allah da gaske ba, tare da ƙasƙantar da rai, domin mu san abin da yake gaskiya?” Selected Messages, littafi na 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Waɗanda suke wakiltar saƙon Iliya kayan aikin shari’a ne cikin wani tsari na tsarkakewa wanda yake shirya hanya ga manzon alkawari domin ya tsarkake haikali. A cikin cika aikin tsarkake haikali ne ake bayyana hasken gaskiyar yanzu. Da ba za a bayyana shi ba, waɗanda Kristi yake nema, kuma ya kasance yana nema, ya tsarkake su da sun ci gaba da riƙe mayafinsu na Laodikiya na yaudarar kai. Iliya yana wakiltar hidima wadda take gabatar da gaskiya a matsayin kayan aikin shari’a. Shi ya sa aka sanar da mu cewa waɗanda suka ƙi saƙon Yohanna Mai Baftisma ba za su iya amfana daga koyarwar Yesu ba.

> “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.” Early Writings, 258.

> “An mai da hankalina baya zuwa ga shelar zuwan Kristi na farko. An aiko Yahaya cikin ruhu da iko irin na Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yahaya ba su amfana da koyarwar Yesu ba.” Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

A cikin tarihohin annabci waɗanda suke misalta tsarkakewar mutanen Allah, an buɗe saƙon gaskiya ta yanzu wanda yake ɗora wa wannan tsara alhaki na zaɓar ko dai duhu ko haske.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.

> Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi kai-komo, ilimi kuma zai ƙaru…. 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, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”

Waɗanda suke wakiltar saƙon Iliya ga tsararrakinsu daban-daban, Kristi yana bayyana su a matsayin jakadunsa domin ya yi amfani da su a matsayin kayan aikin shari’a. Wannan ne abin da Iliya yake tabbatarwa sa’ad da ya ce, “bari a sani a yau cewa kai ne Allah a cikin Isra’ila, ni kuwa bawanka ne, kuma na yi dukan waɗannan abubuwa bisa ga maganarka.”

This truth is also set forth by Jesus concerning John the Baptist.

An kuma bayyana wannan gaskiya ta bakin Yesu game da Yohanna Mai Baftisma.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Da suka tafi kuwa, sai Yesu ya fara cewa wa taron jama'a game da Yohanna, “Me kuka fita jejin domin ku gani? Kara da iska ke girgizawa ne? Amma me kuka fita domin ku gani? Mutum sanye da tufafi masu laushi ne? Ga shi, masu sa tufafi masu laushi suna cikin gidajen sarakuna. Amma me kuka fita domin ku gani? Annabi ne? I, ina gaya muku, har ma fiye da annabi. Gama shi ne wanda aka rubuta game da shi cewa, ‘Ga shi, ina aika manzona a gabanka, wanda zai shirya hanyarka a gabanka.’” Matiyu 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yahaya ya fi annabi; ya kasance kayan aikin shari’a ne, kuma an bayyana hidimarsa ga mutanen zamaninsa, domin sun fita zuwa jeji domin su gan shi, kamar yadda tabbatacce dukan Isra’ila suka zo Karmel bisa umarnin Ahab. William Miller ya fahimci ƙaruwa cikin ilimi wanda aka buɗe hatiminsa a 1798. Ya wakilci waɗanda suka yi ta kai-komo cikin Maganar Allah yayin da ilimi yake ƙaruwa. Saƙonsa ya ginu bisa lokaci na annabci, kuma a shekara ta 1840 an kafa saƙonsa da hidimarsa a gaban mutanen zamaninsa ta irin wannan hanya har dukan duniyar Furotesta ta kasance tana kallo domin ta ga ko hanyarsa ta aiki za ta yi nasara. Sa’ad da aka tabbatar da ita, an ɗauki saƙonsa zuwa ko’ina cikin duniya.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “A cikin shekarar 1840 wani abin ban mamaki na cikar annabci ya tayar da sha’awa mai faɗi. Shekaru biyu kafin haka, Josiah Litch, ɗaya daga cikin manyan masu wa’azin zuwan Almasihu na biyu, ya wallafa wani bayani a kan Ru’ya ta Yohanna 9, yana hasashen faɗuwar Daular Usmaniyya. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, sa’ad da za a iya sa ran ikon Usmaniyya a Konstantinoful zai karye. Kuma wannan, na gaskata, za a tarar haka ne.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “A daidai lokacin da aka ayyana, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu kawance, ta haka kuma ta sa kanta ƙarƙashin ikon ƙasashe Kirista. Al’amarin ya cika annabcin daidai ƙwarai. Da aka sami labarin haka, taron jama’a masu yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba wa tafarkin zuwan Almasihu wani ƙarfi mai ban mamaki. Masu ilimi da daraja suka haɗa kai da Miller, a cikin wa’azi da kuma buga ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Daga “1840 zuwa 1844” yana wakiltar tarihin “tsawa bakwai” na Ru’ya ta Yohanna sura ta goma. A cikin wannan tarihi an fara wani tsarin tsarkakewa da aka wakilta a Malachi sura ta uku, da kuma tsarkakewar haikali sau biyu da Almasihu ya yi. Tsarin tsarkakewar kuwa ya kasance wani tsari ne na gwaji mai ci gaba, bisa ga fahimtar Miller game da ƙa’idar rana ɗaya a matsayin shekara ɗaya. Waɗanda suke wakiltar saƙon Iliya suna shirya hanya domin manzon alkawari ya zo ba zato ba tsammani zuwa haikalinsa, kuma su ne alamar wani kayan aikin shari’a da manzon alkawari yake amfani da shi domin fitar da waɗanda suka zaɓi duhu maimakon haske.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Lalle ne ni ina yi muku baftisma da ruwa zuwa ga tuba; amma wanda yake zuwa bayana ya fi ni ƙarfi, wanda ko ɗaukar takalmansa ban cancanta ba: shi ne zai yi muku baftisma da Ruhu Mai Tsarki, da kuma wuta: Mai alkamar da yake a hannunsa, kuma zai tsabtace masussukarsa sarai, ya kuma tattara alkamar sa cikin rumbunsa; amma zai ƙone ƙaiƙayin da wutar da ba za a iya kashewa ba. Matiyu 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

A zamanin Almasihu da aka wakilta a cikin Yohanna 6:66, ya rasa almajirai fiye da kowane lokaci. A cikin *The Desire of Ages*, inda aka yi magana a kan wannan nassi na Yohanna, hanyar aiwatar da annabci ce ainihin dalilin da ya sa almajiran suka tafi. Ba su iya fahimtar cewa abin zahiri yana wakiltar abin ruhaniya ba, kuma bisa ga manzo Bulus, abin zahiri ne yake zuwa kafin abin ruhaniya.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Haka kuma a rubuce yake cewa, An mai da mutum na fari, Adamu, rai mai rai; Adamu na ƙarshe kuwa an mai da shi ruhu mai rayarwa. Amma ba abin da yake na ruhaniya ne ya fara ba, sai dai abin da yake na halitta; sa'an nan kuma bayan haka abin da yake na ruhaniya. 1 Korintiyawa 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Da yake ba su yarda ba, sabili da haka kuma ba su iya ba, Yahudawa suka ƙi su fahimci Almasihu sa’ad da Ya bayyana cewa Shi ne gurasar sama wadda dole ne a ci. Al’adu da hadisai suka yi rinjaye a kan hanyar da Almasihu kansa ya bi. Game da wannan tarihin, Sister White ta rubuta:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Ta wurin tsawatarwar da aka yi wa rashin bangaskiyarsu a fili, waɗannan almajiran suka ƙara nisanta kansu daga Yesu. Sun yi matuƙar ɓacin rai, kuma da niyyar su raunana Mai Ceto su kuma biya muguntar Farisiyawa, sai suka juya masa baya, suka bar shi da raini. Sun riga sun yi zaɓinsu, sun ɗauki siffa ba tare da ruhu ba, kwafsa ba tare da ƙwaya ba. Ba a taɓa sake janye wannan shawara tasu ba a baya; gama ba su ƙara yin tafiya tare da Yesu ba.”

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

> “‘Mai she ne a hannunsa, zai kuma share masussukansa ƙwarai, ya tara alkamarinsa cikin rumbu.’ Matta 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana rarrabe ƙaiƙayi daga alkama. Domin sun cika da banza da adalcin kai fiye da kima har ba su iya karɓar tsawatawa ba, kuma suna son duniya ƙwarai har ba su yarda su karɓi rayuwar tawali’u ba, da yawa suka juya baya daga Yesu. Har yanzu da yawa suna yin haka. Ana gwada rayuka a yau kamar yadda aka gwada waɗancan almajirai a majami’ar Kafarnahum. Sa’ad da aka kai gaskiya zuwa cikin zuciya, sai su ga cewa rayuwarsu ba ta daidaita da nufin Allah. Suna ganin bukatar cikakken canji a cikin kansu; amma ba su yarda su ɗauki aikin musun kai ba. Saboda haka suna fushi sa’ad da aka gano zunubansu. Suna tafiya a ɓata rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana ce mai wuya; wa zai iya sauraron ta?’” The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Manzon alkawarin na Malaki ne yake tsarkake ’ya’yan Lawi da wuta. Yana share masussukarsa sarai, yana rarrabe alkama da ƙaiƙayi. Yana yin wannan aiki da matattaki. Matattakin ne yake aiwatar da wannan rarrabuwar, kuma matattakin shi ne saƙon gaskiyar yanzu ga kowane zamani dabam-dabam inda Yake tsarkake ’ya’yan Lawi. Matattakin shi ne saƙon Iliya da manzanninsa, waɗanda suke wakiltar kayan aikin shari’a.

> 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: sa’an nan Ubangiji, wanda kuke nema, zai zo haikalinsa farat ɗaya, har ma 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 iya tsayawa sa’ad da ya bayyana? Gama shi kamar wutar mai narkarwa ne, kuma kamar sabulun masu wanki: Zai zauna kamar mai narkarwa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuda da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a zamanin dā, kuma kamar a shekarun farko. Malachi 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Wanda ya zo bayan Yohanna Mai Baftisma shi ne Wanda yake tsarkake masussukarsa da shebur, kuma yake kamar wutar mai tacewa. Aikin tsarkakewar nan ana cika shi ne ta wurin manzon alkawari, sabili da haka yana bayyana wani tarihin da Ubangiji yake shiga alkawari da sabon zaɓaɓɓen mutanen alkawari. Sa’ad da aka kuɓutar da Isra’ila ta dā daga bautar Masar, ɗaya daga cikin jigogin wannan tarihin mai tsarki shi ne batun “ɗan fari.” Ko kuwa mutuwar ’ya’yan farin Masar ce, ko kuma ayyana Isra’ila da Allah ya yi a matsayin ɗan farinsa.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> Kuma za ka ce wa Fir’auna, Ga abin da Ubangiji ya ce, Isra’ila ɗana ne, ɗan farin cikina: kuma ina ce maka, Ka saki ɗana, domin ya bauta mini: kuma idan ka ƙi ka sake shi, ga shi, zan kashe ɗanka, wato ɗan farin cikinka. Fitowa 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Sa’ad da Allah ya shiga alkawari da Isra’ila a cikin kubutar da su daga Masar, shirin Allah shi ne a keɓe kowane ɗan fari namiji na kowace ƙabila domin aikin firistanci. Amma a lokacin tawayar ɗan maraƙin zinariya, ƙabilar Lawi kaɗai ce ta tsaya a gefen Musa a cikin wannan tawaya. Saboda amincinsu, Allah ya soke shirinsa na farko cewa kowane ɗan fari daga kowace ƙabila za a keɓe shi domin firistanci, sai ya ƙetare sauran ƙabilun ya ba ƙabilar Lawi haƙƙin firistanci na musamman. Sa’ad da manzon alkawari ya tsarkake ’ya’yan Lawi, wannan yana wakiltar wani tarihi ne inda ake keɓe mutanen alkawari na dā domin wani sabon jama’ar alkawari. Haka lamarin ya kasance da Yahaya Mai Baftisma, da Millerites, kuma haka zai kasance da dubu ɗari da arba’in da huɗu. Daga 1840 zuwa 1844 an fara wani tsari na tsarkakewa ta wurin batun gwaji na saƙon annabci da aka ba William Miller. Wannan ya kai ga Ubangiji ya zo ba zato ba tsammani zuwa haikalinsa a ranar 22 ga Oktoba, 1844, amma tsarin tsarkakewar bai ƙare ba sai a 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> “Dukansu annabcin Daniyel 8:14, ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki,’ da kuma saƙon mala’ika na fari, ‘Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo,’ sun yi nuni ga hidimar Almasihu a Wuri Mafi Tsarki, ga shari’ar bincike, ba kuwa ga zuwan Almasihu domin fansar mutanensa da hallakar mugaye ba. Kuskuren bai kasance a lissafin lokutan annabci ba, sai dai a abin da zai faru a ƙarshen kwanaki 2300. Ta wurin wannan kuskure masu bi sun sha baƙin ciki na takaici, duk da haka dukan abin da annabcin ya faɗa tun da farko, da kuma dukan abin da suke da hujjar Littafi Mai Tsarki su sa rai gare shi, ya cika. A daidai lokacin da suke makokin rushewar begen da suka yi, abin da saƙon ya annabta ya riga ya faru, wanda kuma dole ne ya cika kafin Ubangiji ya bayyana domin ya ba bayinsa lada.”

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> “Kristi ya zo, ba zuwa duniya ba, kamar yadda suka yi tsammani, amma, kamar yadda aka riga aka nuna a cikin alamar, zuwa wuri mafi tsarki na haikalin Allah a sama. An bayyana shi ta bakin annabi Daniyel cewa yana zuwa a wannan lokaci wurin Mai Tsohon Kwanaki: ‘Na gani a cikin wahayin dare, ga shi kuma, wani mai kama da Ɗan mutum ya zo tare da gajimare na sama, ya kuma zo’—ba zuwa duniya ba, amma—’wurin Mai Tsohon Kwanaki, suka kuma kawo shi kusa a gabansa.’ Daniyel 7:13.

> “This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> “An kuma annabta wannan zuwan ta bakin annabi Malaki: ‘Ubangiji, wanda kuke nema, zai zo ba zato ba tsammani zuwa Haikalinsa, wato Manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna.’ Malaki 3:1. Zuwan Ubangiji zuwa Haikalinsa ya kasance na ba zato ba tsammani, ba kuma a yi tsammaninsa ba, ga mutanensa. Ba su sa ran ganinsa a can ba. Sun yi tsammanin zai zo duniya, ‘cikin wuta mai harshen wuta yana ɗaukar fansa a kan waɗanda ba su san Allah ba, kuma ba su yi biyayya ga bishara ba.’ 2 Tassalunikawa 1:8.”

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> “Amma mutanen ba su riga sun shirya su sadu da Ubangijinsu ba. Har yanzu akwai aikin shiri da ya kamata a cika dominsu. Dole ne a ba da haske, yana karkatar da tunaninsu zuwa ga haikalin Allah a sama; kuma yayin da za su bi Babban Firistinsu ta wurin bangaskiya cikin hidimarsa a can, za a bayyana musu sabbin ayyuka. Wata saƙon gargadi da koyarwa kuma ya kamata a ba wa ikkilisiya.

> “Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> “Annabin ya ce: ‘Wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama shi kamar wutar mai tacewa yake, kuma kamar sabulun masu wanki: zai zauna kuma kamar mai tacewa da mai tsarkake azurfa: zai tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci.’ Malaki 3:2, 3. Waɗanda suke raye a duniya sa’ad da ceton Kristi na roƙo zai ƙare a haikalin da ke sama, dole ne su tsaya a gaban Allah mai tsarki ba tare da matsakanci ba. Dole ne tufafinsu su kasance marasa tabo, dole ne halayensu su tsarkaka daga zunubi ta wurin jinin yayyafawa. Ta wurin alherin Allah da kuma ƙoƙarinsu na himma, dole ne su zama masu nasara a yaƙi da mugunta. Yayin da shari’ar bincike take ci gaba a sama, yayin da ake kawar da zunuban masu bi masu tuba daga haikalin, dole ne a yi aiki na musamman na tsarkakewa, na kawar da zunubi, a cikin mutanen Allah a duniya. An fi bayyana wannan aiki a sarari a cikin saƙonnin Ru’ya ta Yohanna 14.

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> “Sa’ad da aka gama wannan aiki, mabiyan Almasihu za su kasance a shirye domin bayyanarsa. ‘Sa’an nan hadayar Yahuda da Urushalima za ta zama abar farantawa Ubangiji rai, kamar a kwanakin dā, kuma kamar a shekarun farko.’ Malachi 3:4. Sa’an nan ikkilisiyar da Ubangijinmu zai karɓa zuwa ga kansa a lokacin zuwansa za ta zama ‘ikkilisiya mai ɗaukaka, marar tabo, ko alƙyabba, ko wani abu makamancin haka.’ Ephesians 5:27. Sa’an nan za ta bayyana ‘kamar alfijir, kyakkyawa kamar wata, tsattsarka kamar rana, mai ban tsoro kamar runduna mai tuta.’ Song of Solomon 6:10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> “Bayan zuwan Ubangiji zuwa haikalinsa, Malaki ya kuma yi annabcin zuwansa na biyu, zuwansa domin aiwatar da shari’a, da waɗannan kalmomi: ‘Zan matso kusa gare ku domin shari’a; zan kuma zama shaida mai saurin hukunci a kan masu sihiri, da mazinata, da masu rantsuwar ƙarya, da waɗanda suke zaluntar ɗan haya a cikin hakkinsa, da gwauruwa, da maraya, da waɗanda suke karkatar da baƙo daga hakkinsa, kuma ba sa tsorona, in ji Ubangijin runduna.’ Malaki 3:5. Yahuda yana nuni ga wannan gani ɗaya sa’ad da ya ce, ‘Ga shi, Ubangiji yana zuwa tare da dubban dubbai na tsarkakansa, domin ya zartar da hukunci a kan kowa, ya kuma tabbatar wa dukan marasa tsoron Allah da dukan ayyukansu na rashin tsoron Allah.’ Yahuda 14, 15. Wannan zuwan, da kuma zuwan Ubangiji zuwa haikalinsa, al’amura ne dabam kuma rarrabbu.”

> “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, 424–426.

> “Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake tsattsarkan wuri, wanda aka nuna a Daniyel 8:14; da zuwan Ɗan mutum zuwa wurin Mai Zamani na Kwanaki, kamar yadda aka gabatar a Daniyel 7:13; da zuwan Ubangiji zuwa haikalinsa, wanda Malaki ya annabta, dukkansu bayanai ne na abu guda ɗaya da ya faru; kuma wannan ma an wakilta shi ta wurin zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

An yi nuni da “zuwowa” huɗu a sakin layi na ƙarshe, kuma dukkansu zuwowa ɗaya ne da aka wakilta ta alama ta hanyoyi huɗu dabam-dabam. Ɗaya daga cikin waɗannan “zuwowa” ita ce misalin budurwai goma.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana komar da ni ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuwa marasa hikima. Wannan misali ya cika kuma zai ci gaba da cika har zuwa kowane harafi, gama yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Idan waɗannan “zuwowi” huɗu “kwatancin abin da ya faru guda ɗaya ne,” to, waɗannan “zuwowi” huɗu da suka cika a farkon Adventism a cikin motsin Millerite, “za su cika” kuma “har daidai ga kowace wasika” a cikin motsin Iliya a ƙarshen Adventism.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller da Millerites su ne wakilan saƙon mala’ika na fari, kuma a cikin wannan nassi ɗaya daga Early Writings da muka ambata kwanan nan, saƙon mala’ika na fari yana da ainihin halaye iri ɗaya da na Yohanna Mai Baftisma. Mun ambaci nassin da yake cewa waɗanda suka ƙi saƙon Yohanna Mai Baftisma ba za su iya amfana daga koyarwar Yesu ba. A sakin layi na gaba ta ce, “Waɗanda suka ƙi saƙon farko ba za su iya amfana daga na biyu ba; haka kuma ba su amfana daga kukan tsakar dare ba, wanda aka nufa ya shirya su su shiga tare da Yesu ta wurin bangaskiya cikin Wuri Mafi Tsarki na haikalin samaniya.” Duka William Miller da Yohanna Mai Baftisma suna wakiltar kayan aikin shari’a.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Da a ce babu ko ɗayansu da ya bayyana, ba za a ɗora wa tsararrakinsu alhakin ƙin haske ba. Allah ya yi amfani da waɗannan manzanni biyu domin ya tuɓe mayafin zunubin Lawodikiya, ta haka kuma ya bayyana tsiraicin Lawodikiya na mutanen da a dā aka zaɓa, ta wurin gabatar da saƙo wanda ko an karɓa ko an ƙi shi, za a yi amfani da shi a cikin hukunci a matsayin alama cewa annabi ya kasance a tsakiyarsu. Tarihin 1840 zuwa 1844 an misalta shi da wutar da ta sauko a kan hadayar Iliya a Dutsen Karmel. An bambanta annabi na gaskiya daga annabawan ƙarya.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Mun kai ga matakin da ya kamata mu zayyana aikin tsarkakewa da ya ci gaba bayan 22 ga Oktoba, 1844. Sister White ta bayyana cewa bayan 22 ga Oktoba, 1844, “mutanen ba su riga sun shirya su sadu da Ubangijinsu ba. Har yanzu akwai aikin shiri da ya kamata a cika dominsu. Ya kamata a ba da haske, yana karkatar da tunaninsu zuwa haikalin Allah a sama; kuma sa’ad da za su bi Babban Firistinsu ta wurin bangaskiya cikin hidimarsa a can, za a bayyana musu sababbin nauye-nauye. Wani saƙon gargaɗi da koyarwa kuma ya kamata a ba ikkilisiya.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Sa’ad da Adventism suka ƙi “lokuta bakwai” na Littafin Firistoci sura ta ashirin da shida, waɗanda Daniyel ya kira “rantsuwar” Musa, suka rasa ikon gane cewa aikin tsarkakewa ya ci gaba fiye da farkon aikinsu na fahimtar gaskiyoyin da suke da alaƙa da buɗewar shari’a.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Za mu yi magana game da ci gaba da aikin tsarkakewa a talifi na gaba, kuma mu fara daidaita ƙahon Furotestantiyanci na gaskiya da Adventisancin Milleriyawa ya karɓa a shekarun 1840 da ƙahon Jamhuriyanci.

Back to Articles