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.
Waxa aynu ka fiirsanaynay adeegsiyada saddex-geesoodka ah ee waxsii sheegidda. Tani waxaynu u samaynaynaa ujeeddada ah in la aqoonsado in markii Rabbigu furfuray lixdii aayadood ee ugu dambeeyey ee Daanyeel kow iyo toban, xilligii burburkii Midowgii Soofiyeeti ee “wakhtiga dhammaadka” sannadkii 1989, la soo saaray “korodh aqoon” oo loogu talagalay inuu tijaabiyo jiilkaas ka mid ah dadka Ilaah.
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.
Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayadu way xiran yihiin oo la shaabadeeyey ilaa wakhtiga ugu dambaysta. Qaar badan waa la daahirin doonaa, oo cad baa laga dhigi doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma uu garan doono; laakiinse kuwa xigmadda leh way garan doonaan. Daanyeel 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).
Mar kasta oo run uu furo Libaaxa qabiilka Yahuudah, Shayddaanku wuxuu ka shaqeeyaa inuu farriinta ka hor istaago. Iska-caabbintii laga hor keenay runihii lagu muujiyey aayadahaas ugu dambeeya ee Daanyeel kow iyo tobnaad waxay khasab ka dhigtay daraasad qoto dheer oo ku saabsan runaha la xidhiidha aayadahaas, si aanay u taagnaan difaac quduus laga sameeyey khaladaadkii la soo jeediyey si loo wiiqo runihii la muujiyey. Mid ka mid ah mabaadi’da iftiinka loo soo saaray intii dooddaas lagu jiray wuxuu ahaa adeegsiga saddex-geesoodka ah ee wax sii sheegidda. Markii hore waxaa lagu aqoonsaday isagoo ku xidhan baahida loo qabo in si sax ah loo garto waxa “kan joogtada ah” ee kitaabka Daanyeel uu matalayey (jaahilnimada), iyo taariikhda saxda ah ee la xidhiidha “qaadista kan joogtada ah” (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.
Aqoonsiga saddex awoodood oo wax baabbi’iya inay yihiin qaab-dhismeedka wax sii sheegidda, oo la barbar dhigay qaab-dhismeedkii Millerite ee wax sii sheegidda oo ahaa labada awoodood ee wax baabbi’iya ee ugu horraysa, iyo aqoonsigii Millerite ee “kan joogtada ah” inuu yahay jaahilnimada, waxay bixiyeen taariikh waafaqsan lixda aayadood ee ugu dambeeya ee Daniel kow iyo toban, sida ay Walaashii White tidhi inay tahay. Sidaas awgeed, iska-caabbintii ka dhanka ahayd aqoontii aan la furin ee wakhtiga dhammaadka sannadkii 1989, waxay dhalisay iftiin ka sii weyn, markii aqoontu korodhay, waxayna sidoo kale aqoonsatay xeerar gaar ah oo ku saabsan dhaqdhaqaaqa malaa’igta saddexaad, kuwaas oo la barbar socday horumarinta qaar ka mid ah xeerarkii wax sii sheegidda ee la soo ururiyey laguna adeegsaday dhaqdhaqaaqa malaa’igta kowaad ee William Miller.
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.
Waxa aynu ka fiirsannay ku-dhaqanka saddex-geesoodka ah ee saddexda Rooma, saddexda dhicitaanno ee Baabuloon, iyo saddexda Eliyaah; imminkana waxa aynu ka hadlaynaa saddexda rasuul ee jidka u sii diyaariya Rasuulka Axdiga. Waxa aynu aqoonsannay is-dulsaaryo dhow iyo isbarbar-yaac u dhexeeya saddexda Rooma iyo saddexda dhicitaanno ee Baabuloon, iyo sidoo kale isbarbar-yaac dhow oo la leh saddexda Eliyaah iyo saddexda rasuul ee jidka sii diyaariya. Maalmaha ugu dambeeya William Miller iyo Future for America labaduba waxay metelaan Eliyaahii saddexaad, iyo sidoo kale rasuulkii saddexaad ee jidka sii diyaariya. Ciise had iyo goor wuxuu dhammaadka wax ku tusaaleeyaa bilowga wax, dhaqdhaqaaqa malaa’igta kowaadna wuxuu isbarbar socdaa dhaqdhaqaaqa malaa’igta saddexaad.
“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.
“Ilaah wuxuu farriimaha Muujintii 14 siiyey meeshooda ku jirta safka waxsii sheegidda, hawshooduna ma joogsato ilaa la gaaro xidhitaanka taariikhda dhulkan. Farriimaha malaa’igta kowaad iyo tan labaad weli waa run waqtigan qusaysa, waana inay barbar socdaan kan tan dabadeed imanaya. Malaa’igta saddexaad digniinteeda waxay ku dhawaaqdaa cod weyn. ‘Waxyaalahaas dabadood,’ ayuu Yooxanaa yidhi, ‘waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn, dhulkuna wuxuu ku iftiimay ammaanteeda.’ Iftiinkaas dhexdiisa, iftiinka saddexda farriimood oo dhan ayaa laysugu geeyey.” 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.”
Dhaqdhaqaaqii malaa’igta koowaad iyo tan labaad waxa hoggaaminayey William Miller. Sister White waxay Miller u aqoonsanaysaa “fariin-wadihii la doortay.”
“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 waxa uu qas ku waday boqortooyadii Shayddaanka, oo cadowgii weynaa wuxuu doonayay inuusan oo keliya ka hortagin saamaynta farriinta, balse inuu baabbi’iyo farriinwadaha laftiisa.” Spirit of Prophecy, mugga 4aad, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Waxay sidoo kale caddaynaysaa in Miller lagu matalayay labadaba Eliyaah iyo Yooxanaa Baabtiisaha.
“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.
“Kumanyaal ayaa loo horseeday inay aqbalaan runta uu William Miller ku wacdiyey, waxaana la soo kiciyey addoommo Ilaah oo ku jira ruuxa iyo xoogga Eliiyaah si ay farriinta u naadiyaan. Sida Yooxanaa, kii Ciise ka hor maray, kuwii ku wacdiyey farriintan culus waxay dareemeen inay ku qasban yihiin inay faaska dhigaan xididka geedka, oo ay dadka ugu yeedhaan inay soo saaraan midho u qalma toobadkeenka.” 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.
Yooxanaa Baabtiisaha, kii sida uu Ciise sheegay ahaa Eliyaasii labaad, wuxuu kaloo ahaa rasuulkii ugu horreeyey ee loo diray inuu jidka u sii diyaariyo Rasuulka Axdiga. Sidaas daraaddeed way caddahay in dhaqdhaqaaqa malaa’igta saddexaad uu yeelan doono “rasuul la doortay.” Rasuulkaas waxaa horay u sii astaysay tusaalayn ay mataleen Eliyaas, Yooxanaa Baabtiisaha, iyo William Miller. Miller iyo labadaas rasuul ee la doortay waxay wadajir u metelaan bilowga iyo dhammaadka dhaqdhaqaaqa saddexda malaa’igood ee Muujintii afar iyo tobnaad, sidaasna, iyagoo wada jira, waxay u metelaan labadaba Eliyaasii saddexaad iyo weliba rasuulkii saddexaad ee loo diray inuu jidka u sii diyaariyo Rasuulka Axdiga.
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.
In la diido farriinta midkood bilowga ama dhammaadka ee rasuulka la doortay waa dhimasho, farriinta Future for America-na waxay ku dhisan tahay adeegsiga nebinimo ee “line upon line,” taas oo ah hab-raaca roobka dambe. Iyada oo la adeegsanayo “line upon line” ayaa la caddaynayaa in dhaqdhaqaaqii Millerite uu astaan u ahaa dhaqdhaqaaqa Future for America. Astaanta jidka ee taariikhda Millerite waa William Miller, oo ah “rasuulka la doortay.” In la diido astaantaas jidka waa in la diido farriinta; sidaas darteedna waxaa lagu caddaynayaa bilowga iyo dhammaadka Adventism-ka in diidmada rasuulka ay sidoo kale tahay diidmada farriinta, maxaa yeelay farriintu waxay aqoonsanaysaa rasuul la doortay. Sidaa darteed, in la diido farriinta waa in la diido rasuulka, iyo lidkeedaba. Haddii aanu jirin ciyaaryahan, ma jirto ciyaar.
“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.
“Waxaa dib laygu tilmaamay ku dhawaaqistii imaatinkii ugu horreeyey ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxa iyo xoogga Eliiyaah si uu jidka ugu sii diyaariyo Ciise. Kuwii diiday markhaatifurka Yooxanaa wax faa’iido ah kama helin waxbaristii Ciise. Mucaaradnimadoodii ay ka muujiyeen farriintii sii sheegaysay imaatinkiisa waxay dhigtay meel aanay si fudud ugu aqbali karin caddaynta ugu xooggan ee muujinaysay inuu isagu yahay Masiixa. Shayddaan wuxuu hoggaamiyey kuwii diiday farriintii Yooxanaa inay weli sii durkaan oo ay diidaan oo iskutallaabta ku qodaan Masiixa. Markay sidaas sameeyeen, waxay isa saareen meel aanay ka heli karin barakadii maalintii Bentakostiga, taas oo bari lahayd jidka loo galo meesha quduuska ah ee jannada. Jeexiddii daaha macbudku waxay muujisay in aan mar dambe la aqbali doonin allabaryadii iyo qaynuunnadii Yuhuudda. Allabarigii weynaa waa la bixiyey waana la aqbalay, oo Ruuxa Quduuska ah ee soo degay maalintii Bentakostiga wuxuu maanka xertii ka jeediyey meesha quduuska ah ee dhulka una qaaday tan jannada ku taal, meesha Ciise ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu daadiyo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuuddu waxaa looga tegay gudcur buuxa. Waxay lumiyeen iftiin kasta oo ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay ku kalsoonaayeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee jannadu waxay beddeshay tii dhulka, hase ahaatee waxba kama ay ogayn isbeddelkaas. Sidaas daraaddeed kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.
“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.
“Kuwo badan ayaa si argagax leh u eegaya jidkii Yuhuuddu ku mareen diidmadii iyo iskutallaabta ku qodiddii Masiixa; oo markay akhriyaan taariikhda xadgudubkii ceebta badnaa ee lagu sameeyey Isaga, waxay u malaynayaan inay jecel yihiin Isaga, aynaan u diideen sidii Butros yeelay, ama u qodbeen iskutallaabta sidii Yuhuuddu yeeleen. Laakiin Ilaaha akhriya quluubta dadka oo dhan ayaa imtixaanka keenay jacaylkaas ay qirteen inay u hayeen Ciise. Samada oo dhammu waxay danayn qoto dheer ku daawanaysay sida loo aqbalay farriintii malaa’igta kowaad. Laakiin kuwo badan oo qirtay inay jecel yihiin Ciise, oo ilmada daadiyey markay akhriyeen qisada iskutallaabta, ayaa ku jeesjeesay warka wanaagsan ee imaatinkiisa. Halkii ay farriinta ku qaabili lahaayeen farxad, waxay ku sheegeen khiyaano. Waxay naceen kuwii jeclaa muuqashadiisa, oo kaniisadaha ayay ka xireen. Kuwii diiday farriintii kowaad kama ay faa’iidaysan karin tan labaad; mana ayan ka faa’iidaysan qayladii habeenbadhka, taas oo loogu talagalay inay u diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka jannada. Oo markay diideen labadii farriimood ee hore, waxay sidaas u madoobeeyeen garashadoodii si aanay wax iftiin ah ugu arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo maro meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu iskutallaabta ugu qodeen Ciise, sidaas oo kale kaniisadaha magaca uun ahi ay iskutallaabta ugu qodeen farriimahan; sidaas daraaddeedna aqoon uma leh jidka loo maro meesha ugu quduusan, mana ay ka faa’iidaysan karaan shafeecada Ciise ee halkaas. Sida Yuhuuddii bixisay allabaryadooda aan waxtarka lahayn, iyaguna waxay kor u bixiyaan baryadooda aan waxtarka lahayn qolka uu Ciise ka tegey; Shayddaankuna, isagoo ku faraxsan khiyaanada, wuxuu isu ekaysiiyaa qof diineed, oo wuxuu maanka Masiixiyiintan qirta u jiheeyaa xaggiisa, isagoo ku shaqaynaya xooggiisa, calaamadihiisa, iyo yaababkiisa beenta ah, si uu dabinkiisa ugu adkeeyo.” 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.
Kuwii “diiday maraggii Yooxanaa waxba kama ayan faa’iidin waxbariddii Ciise,” oo kuwii “diiday farriintii kowaadna waxba kama ayan faa’iidin tii labaad; mana ayan ka faa’iidin qayladii saqda dhexe.” Adeegiddii Yooxanaa waxay ka horraysay baabtiiskii Masiixa, kaas oo wax yar dabadeed macbudka nadiifiyey bilowgii adeeggiisa. Adeegiddii Miller waxay diyaarisay in Masiixu daahiro wiilashii Laawi markuu si kedis ah u yimid Oktoobar 22, 1844. Mid kasta oo ka mid ah labadaas markhaati, diidmada rasuulka jidka diyaariya waxay u dhigantaa dhimasho.
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.
Daahirinta iyo nadiifinta uu Masiixu ku dhammaystiray hawshiisii isagoo ah Rasuulka Axdiga waxay ahayd ujeeddadeedu inay kor u soo qaaddo dad fuliya hawsha qaadista farriinta badbaadada dunida. Hawshaas waxaa la dhammaystiraa ka hor muddada wakhtiga ee ka dhigan goorta xukunka fulinta ahi bilaabmo. Burburkii Yeruusaalem ee taariikhda xertiisu wuxuu matalaa xukunka fulinta ah, Adventism-kuna wuu ka leexday mas’uuliyaddii saarnayd ee ahayd inay hawshaas gutaan, hase yeeshee Rabbigu wuu isku dayay inuu iyaga isu soo ururiyo. Wuxuu dadkiisa ku hoggaamiyey inay daabacaan shaxdii 1850-ka oo ah matalaadda sawireed ee farriintii ay dunida u qaadi kari lahaayeen.
“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.
“Ma ahayn doonista Ilaah in Israa’iil afartan sannadood ku warwareego cidlada; wuxuu doonayay inuu toos ugu hoggaamiyo dalka Kancaan oo uu halkaas ku dejiyo iyagoo ah dad quduus ah oo faraxsan. Laakiin ‘ma ay geli karin rumaysadla’aanta aawadeed.’ Cibraaniyada 3:19. Dib-u-noqoshadoodii iyo riddnimadoodii aawadeed ayay cidlada ku baabba’een, waxaana la soo kiciyey kuwo kale si ay u galaan Dalka Ballanqaadka. Sidaas oo kale, ma ahayn doonista Ilaah in imaatinka Masiixu sidaas u dheeraado iyo in dadkiisu sannado intaas le’eg ku sii nagaadaan dunidan dembiga iyo murugada leh. Laakiin rumaysadla’aantu way ka fogeysay Ilaah. Maaddaama ay diideen inay qabtaan hawshii uu iyaga u doortay, kuwo kale ayaa la soo kiciyey si ay u naadiyaan farriinta. Naxariis uu dunida u hayo aawadeed, Ciise wuxuu dib u dhigaa imaatinkiisa, si dembilayaashu u helaan fursad ay digniinta u maqlaan oo ay isaga ugu helaan gabbaad ka hor intaan cadhada Ilaah la soo daadin.” Murankii Weynaa, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Haddii Adventism-ku uu adkaystay oo keliya rumaysadkooda, “shuqulkoodu wuu dhammaystirmi lahaa.”
“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.
“Haddii Adventistayaashu, niyad-jabkii weynaa ee 1844 dabadiis, rumaysadkooda ku adkaysan lahaayeen oo ay si midaysan u raaci lahaayeen hanuunka furnaaday ee Ilaah, iyagoo aqbalaya farriinta malaa’igta saddexaad oo ku dhawaaqaya dunida iyada oo lagu jiro xoogga Ruuxa Quduuska ah, waxay arki lahaayeen badbaadada Ilaah, Rabbiguna si xoog leh buu ula shaqayn lahaa dadaalladooda, hawshuna way dhammaan lahayd, Masiixuna mar hore ayuu iman lahaa si uu dadkiisa ugu qaato abaalgudkooda. Laakiin muddadii shakiga iyo hubanti-la’aanta ahayd ee ka dambaysay niyad-jabkaas, qaar badan oo ka mid ah kuwii rumaysnaa imaanshaha ayaa ka tanaasulay rumaysadkoodii.... Sidaas daraaddeed hawshii waa dib u dhacday, dunidiina mugdi baa looga tegey. Haddii dhammaan jidhka Adventist-ku ay ku midoobi lahaayeen amarrada Ilaah iyo rumaysadka Ciise, taariikhdeennu intee bay uga duwanaan lahayd!” 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.”
Gu’gii 1844-kii, Rasuulkii Axdiga ayaa daahiriyeey dhaqdhaqaaqii Millerites-ka, dabadeedna xilligii Dayrta ayuu keenay farriintii malaa’igta saddexaad. Miller, farriintiisii, iyo dhaqdhaqaaqii uu matalayay, waxay dhammaystireen masaalka tobanka bikradood. Shirkii teendhooyinka ee Exeter, NH, farriintii Qayladii Saqda-dhexe ayaa timid, laba bilood oo gaaban gudahoodna waxaa la muujiyey bikradihii saliidda lahaa. Labadii qaybood waa la muujiyey, malaa’igtii saddexaadna waxay timid iyadoo gacanteeda ku sidata farriin la cuni lahaa, hase yeeshee bikradihii xigmadda lahaa “waxay ka tageen rumaysadkoodii” intii lagu jiray “muddadii shakiga iyo hubanti-la’aanta.”
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.”
“Muddadii shakiga iyo hubanti-la’aanta” waxaa wakiil ka ahaa xertii markii uu dhintay, laakiin maalintii saddexaad ayuu bilaabay inuu xertiisa u furo farriinta sarakicitaankiisa, mana ay “ka tanaasulin rumaysadkoodii.” Muddadii shakiga iyo hubanti-la’aanta ee bikradaha xigmadda leh ee dhaqdhaqaaqii farriimaha malaa’igta koowaad iyo tan labaad waxay sii socotay qiyaastii saddex sano, markaas oo Rabbigu u muujiyey Sister White inuu gacantiisa u fidiyey si uu mar kale u soo ururiyo hadhaaga dadkiisa. Wuxuu dadkiisa hoggaamiyey inay bilaabaan hawshooda daabacaadda oo ay soo saaraan miiska labaad ee Xabaquuq, laakiin “kuwo badan oo ka mid ah rumaystayaashii advent-ka ayaa ka tanaasulay rumaysadkoodii.... Sidaas ayaa shaqadii loo hor istaagay, duniduna gudcur ayaa looga tegay.”
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.”
Sannadkii 1849, William Miller, oo ahaa farriintii la doortay ee farriinta malaa’igta koowaad iyo tan labaad, ayaa la aasay. Haddii bikradihii xigmadda lahaa ee Oktoobar 22, 1844 ay “rumaysadkooda adkeeyeen oo ay si midaysan ugu sii socdeen hanuunka furnaa ee qaddarinta Ilaah,” Rabbigu wuxuu soo kicin lahaa farriinle kale oo ku imanaya ruuxa iyo xoogga Eliiyaah. Taas beddelkeeda, “imaatinka Masiixa” ayaa “dib u dhacay, dadkiisuna” “sidaas oo kale” sidii reer binu Israa’iiltii qadiimiga ahayd ayay “sii joogi lahaayeen” “sanado badan dunidan dembiga iyo murugada leh.”
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.
Boqol iyo lix iyo labaatan sannadood ka dib kacdoonkii 1863, Rabbigu wuxuu soo kiciyey rasuulkii la doortay ee malaa’igta saddexaad. Hawshiisu waxay ahayd labadaba inuu jidka u sii diyaariyo Rasuulka Axdiga si uu si kedis ah ugu yimaado macbudkiisa oo uu u galo xidhiidh axdi ah la leh boqol iyo afartan iyo afar kun, inta lagu jiro dhacdooyinka gabagabada ee xukunka baadhista, iyo weliba inuu soo bandhigo farriin ka hor imanaysa isbahaysiga saddex-geesoodka ah ee Axaab, Yesebeel iyo nebiyadeeda muddada Xukunka Fulinta, kaas oo ka bilaabma sharciga Axadda ee dhowaan imanaya.
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.
Rasuulka saddexaad ee jidka diyaariya wuxuu metelaa hawl, farriin, rasuul, iyo dhaqdhaqaaq inta lagu jiro muuqaallada gabagabada ee Xukunka Baarista. Eliyaahii saddexaad wuxuu metelaa hawl, farriin, rasuul, iyo dhaqdhaqaaq inta lagu jiro muuqaallada gabagabada ee Xukunka Fulinta. Farriinta rasuulka jidka diyaariya, iyo farriinta Eliyaah, waa farriinta hoogga saddexaad ee saddexda Hoog ee Muujintii cutubyada siddeed ilaa kow iyo tobnaad.
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.”
Taariikhda uu u taagan yahay rasuulka jidka diyaariya, farriinta Hoogga saddexaad waxay u taagan tahay Buunka ugu yeedhaya Adventism-ka La'odikiya in uu “iga iibsado dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si aad u labisato, oo aan ceebta qaawanaantaadu u muuqan; indhahana mari dawo-indhood, si aad u aragto.” Waa farriinta jacaylka Ilaah oo dadka Ilaah tusaysa xadgudubyadooda, waayo “inta uu” jecel yahay, “wuu canaantaa oo edbiyaa.” Waa farriinta xaqnimada Masiixa oo dadka ugu yeedhaysa inay aqbalaan dabeecaddiisa, taas oo la muujiyo muddada wakhtiga ah ee Rasuulka Axdigu gudanayo shaqada nadiifinta macbudka nafta; sidaas daraaddeedna wuxuu kuwa uu jecel yahay ugu yeedhaa inay muujiyaan dabeecaddiisa oo ay “sidaas darteed u kululaadaan, oo toobad keenaan,” maxaa yeelay isagu wuxuu joogaa “albaabka” kala-sooca wakhtiyada, kaas oo u taagan xidhitaanka muddada tijaabada, meesha uu Adventism-ka La'odikiya “afka” kaga “matoori doono.” “Albaabkaas” kala-sooca wakhtiyadu waa albaabka uu isagu “furo, oo ninna xidhi karin; oo xidho, oo ninna furi karin.”
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.
Waxa jira is-khilaaf u eg oo lagu xalliyo ku-dhaqanka “xarriiq ku dul xarriiq,” hase yeeshee qaar badan laga yaabee inayan xitaa garanaynin is-khilaafkaas u eg. Marka la xalliyo, wuxuu sii caddaynayaa kala-guurka ka yimaadda Xukunka Baaritaanka una gudbaya Xukunka Fulinta, kaas oo dhaca marka dhowaan la meelmariyo sharciga Axadda. Waxaa lagu xalliyaa aqbalidda in Bentakost uu tusaale ahaan u taagan yahay sharciga Axadda ee dhowaan imanaya ee Maraykanka. Si aynu u dhammaystirno tixgelinteenna ku saabsan rasuulka saddexaad ee jidka diyaariya isagoo astaan u ah Xukunka Baaritaanka, marka loo eego Eliyaah saddexaad oo ah astaan Xukunka Fulinta, waxaannu wax ka qaban doonnaa is-khilaafkan u eg.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“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.
“Malaa’igta ku midoobaya ku dhawaaqidda farriinta malaa’igta saddexaad waa inuu dunida oo dhan ku iftiimiyaa ammaantiisa. Halkan waxaa lagu sii sheegay hawl baaxaddeedu tahay tan dunida oo dhan gaadha, lehna xoog aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin sharaf leh oo ka mid ah awoodda Ilaah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo adeegga wacdiga ah oo dunida ku yaal, dalal qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee lagu arkay dhul kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase yeeshee, kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.”
“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.
“Shaqadu wuxuu la mid ahaan doonaa kii Maalinta Bentakostiga. Sida ‘roobkii hore’ loo bixiyey, daadinta Ruuxa Quduuska ah markii bilowgii injiilka, si uu u soo bixiyo abuurka qaaliga ah, sidaas oo kale ‘roobkii dambe’ ayaa la bixin doonaa dhammaadkiisa si uu goosashada ugu bisleeyo. ‘Markaasaynu garan doonnaa, haddaannu ku sii adkaysanno inaynu Rabbiga garanno; bixitaankiisu wuxuu u diyaarsan yahay sida waaberiga; oo wuxuu inoogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore ee dhulka.’ Hoosheeca 6:3. ‘Haddaba reyreeya, carruurta Siyoon, oo ku farxa Rabbiga Ilaahiinna ah; waayo, wuxuu idin siiyey roobkii hore qiyaas ahaan, oo wuxuu idiin soo dejin doonaa roobka, roobkii hore iyo roobkii dambe.’ Yoo’eel 2:23. ‘Maalmaha ugu dambeeya, ayaa Ilaah leeyahay, waxaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan.’ ‘Oo waxay noqon doontaa in ku alla kii magaca Rabbiga ku dhawaaqaa uu badbaadi doono.’ Falimaha Rasuullada 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.
“Shaqada weyn ee injiilka ma aha inay ku dhammaato muujin ka yar oo awoodda Ilaah ah tii calaamadisay bilowgeedii. Waxsii sheegyadii ku rumoobay daadintii roobkii hore markii injiilku furmay, mar kale ayay ku rumoobi doonaan roobka dambe marka uu xirmayo. Kuwanu waa ‘wakhtiyadii nasashada’ ee rasuul Butros sii eegayay markuu yidhi: ‘Haddaba toobadkeena oo soo noqda, in dembiyadiinna loo tirtiro, markii wakhtiyada nasashadu ka iman doonaan Rabbiga hortiisa; oo isagu wuxuu soo diri doonaa Ciise.’ Falimaha Rasuullada 3:19, 20.” Khilaafkii Weynaa, 611.