In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Cutubka tobnaad ee Muujintii, halkaas oo taariikhda farriimaha malaa’igta koowaad iyo tan labaad lagu matalayo, Yooxanaa, isaga oo astaan u ah dadka Ilaah ee maalmaha ugu dambeeya, ayaa hore loogu sii sheegay in ay jiri doonto niyad-jab ku jira taariikhda uu si astaameed ah u matalayay; niyad-jabkaasina wuxuu ahaa qodobka ka mid ah taariikhda malaa’igta koowaad iyo tan labaad oo laga shaabadeeyey fahamka Milleriyiinta, si loo tijaabiyo rumaysadkooda.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Oo codkii aan samada ka maqlayna mar kale ayuu ila hadlay, oo yidhi, Tag oo qaado kitaabka yar ee furan oo ku jira gacanta malaa’igta taagan badda dusheeda iyo dhulka dushoodaba. Markaasaan u tegey malaa’igtii, oo ku idhi, I sii kitaabka yar. Oo isna wuxuu igu yidhi, Qaado oo wada cun; calooshaadana wuu qadhaadhin doonaa, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malab. Markaasaan kitaabkii yaraa ka qaaday gacantii malaa’igta, oo wada cunay; afkaygana wuxuu ugu macaanaa sida malab; oo isla markii aan cunayna, calooshaydu way qadhaadhatay. Muujintii 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Aayadda tobnaad, Yooxanaa wuxuu matalaa taariikhda ka bilaabmaysa Agoosto 11, 1840, markii malaa’igtii xoogga lahayd ay soo degtay iyadoo buug yar gacanta ku haysa, ilaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844. Ka hor intuusan si astaan ahaan ah u matalin taariikhdaas, waxaa loogu sheegay “codkii” uu “samada ka maqlay” oo u sheegay in marka uu cuno buugga yar, “uu calooshaada ka dhigi doono qadhaadh, laakiinse afkaaga wuxuu ugu ahaan doonaa macaan sida malabka.” Niyad-jabka qadhaadhka ahu waa kii tijaabiyey iimaankii Milleriyiinta, mana ay habboonayn in iyagu ogaadaan niyad-jabkaas ka hor intuusan iman, hase yeeshee Yooxanaa wuxuu matalaa dadka maalmaha ugu dambeeya jooga ee laga doonayo inay ogaadaan xaqiiqooyinka la xidhiidha qeexidda dhacdooyinka, kuwaas oo ah taariikhda farriinta malaa’igta kowaad iyo tan labaad.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Taariikhdaas quduuska ahi waxay muujinaysaa in imtixaan lagu soo dejin doono dadka maalmaha ugu dambeeya, oo uu noqon doono imtixaan ku salaysan wax aan u roonayn iyaga inay hore u fahmaan ka hor imtixaanka, hase ahaatee ma ahayn isla waayo-aragnimadii Mileriyiinta, in kastoo ay si qumman ula jaanqaadday taxanaha dhacdooyinka ee uu matalayay malaa’igta koowaad iyo tan labaad, waayo toddobada onkodna waxay sidoo kale matalaan, “dhacdooyin mustaqbalka ah oo la muujin doono siday u kala horreeyaan.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Inkasta oo looga baahnaa inay ogaadaan taariikhda aasaasiga ah ee Milleriyiinta, dadka Ilaah ee maalmaha ugu dambeeya waxay fulin lahaayeen isla kala-soociddii dhacdooyinka sida Milleriyiintu u fuliyeen; hase yeeshee wixii tijaabiyey Milleriyiinta—taas oo ay iyaga u roonayd inaan hore loo sii ogaan—waxay ahaan lahayd imtixaan ka duwan, oo uu keenay cunsur la shaabadeeyey ilaa wakhtigu ka gaadho in Libaaxa qabiilka Yahuudah uu furo Muujintii Ciise Masiix, taas oo ka dhacda taariikhda qarsoon ee aayadda afartanka ee Daanyeel kow iyo toban.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Waxii la shaabadeeyey waxaa loo dejiyey in lagu tijaabiyo dadka Ilaah ee maalmaha ugu dambeeya, tijaabaduna waxay la jaanqaadi lahayd calaamaddii jidka ee reer Miller lagu tijaabiyey; waayo, ha noqoto rumoobiddii ugu horraysay ee taariikhda reer Miller ama rumoobidda ugu dambaysa ee maalmaha ugu dambeeya, toddobada onkod waxay ahaayeen “tilmaamid dhacdooyin” “oo lagu muujin lahaa sida ay isugu xigaan.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Waxa aan si weyn loo garanayn waa in sida Yooxanaa u matalayo taariikhda soo-degidda Masiixa isagoo sita kitaabkii yaraa 11-kii Agoosto, 1840, ilaa Niyad-jabkii Weynaa ee Oktoobar 22, 1844, isla taariikhdaasna ay sidoo kale matalaysay soo-degidda malaa’igta labaad 19-kii Abriil, 1844. Niyad-jabkii ugu horreeyey waxaa loo fahmi karaa inuu yahay niyad-jabkii Yooxanaa, kaas oo, ka dib markuu cunay kitaabkii yaraa 11-kii Agoosto, 1840, la kulmay niyad-jab 19-kii Abriil, 1844. Markii niyad-jabkaasu yimid, malaa’igta labaad ayaa soo degtay iyadoo gacanteeda ku sidata “qoraal.”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Malaa’ig kale oo xoog badan ayaa loo igmaday inuu dhulka ku soo dego. Ciise wuxuu gacantiisa geliyey qoraal, oo markii uu dhulka ku yimid, ayuu qayliyey, ‘Baabuloon way dhacday, way dhacday.’ Markaas waxaan haddana arkay kuwii niyad jabay oo indhahooda kor ugu taagaya samada, iyagoo rumaysad iyo rajo ku sugaya muuqashada Rabbigood. Laakiin kuwo badan waxay u ekaayeen kuwo weli ku sii jira xaalad doqonnimo ah, sidii iyagoo hurda; hase ahaatee waxaan wejiyadooda ka arkay raad murugo qoto dheer. Kuwii niyad jabay waxay Qorniinka ka arkeen inay ku jireen wakhtigii dib-u-dhaca, iyo inay tahay inay samir ku sugaan rumoobidda riyada. Isla caddayntii ku hoggaamisay inay Rabbigooda sugaan 1843, ayaa ku hoggaamisay inay filaan isaga 1844. Habase yeeshee waxaan arkay in intooda badan aanay lahayn firfircoonidii calaamadisay rumaysadkooda 1843. Niyad-jabkoodu wuxuu wiiqay rumaysadkooda.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Taariikhdii Millerite ee Yooxanaa matalayo cutubka tobnaad, waa taariikhdii malaa’igta kowaad iyo weliba tan labaad. Soo-degidda malaa’igta kowaad iyadoo sidata farriin, iyo soo-degidda malaa’igta labaad iyadoo sidata farriin, waxay calaamadiyaan bilowga taariikho u gaar ah oo labaduba ku dhammaaday niyad-jab; in kastoo Yooxanaa si toos ah uga sii sawirayo taariikhda oo dhan ee labada malaa’igood. Xataa ka dib Oktoobar 22, 1844, markii malaa’igta saddexaad ay timid iyadoo sidata farriin, niyad-jabkii fallaagadii 1863, wuxuu bixiyaa markhaati saddexaad oo ku saabsan xilli ka bilaabma farriin kuna dhammaada niyad-jab.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa malaa’igta saddexaad ee 18-ka Luulyo, 2020, wuxuu la ekaa niyad-jabkii ugu horreeyey ee Milleriintii. Run baa la shaabadeeyey, sida runtii 1844 uu Rabbigu u shaabadeeyey isagoo gacantiisa ku daboolaya qalad ku jiray qaar ka mid ah tirooyinkii, kaas oo keenay niyad-jabkii ugu horreeyey ee Milleriinta. Markii qaladkii dabadeed la fahmay, qaladkii waa la furay, sida Libaaxa qabiilka Yahuudah uu gacantiisii uga qaaday. Qaladkii 18-ka Luulyo, 2020, waxaa sababay diidmada in la qiro in gacantiisii la qaaday 22-ka Oktoobar, 1844, intuu ku dhawaaqayay in “waqti mar dambe jiri doonin.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Hadday ay ahayd dhaqdhaqaaqii Filadelfiya ee niyad-jabkii ugu horreeyey ee malaa’igtii kowaad, ama niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad, gacantiisu waxay meteshaa calaamadda jidka. Abriil 19, 1844 iyo Luulyo 18, 2020 niyad-jabku wuxuu soo saaray wakhti kala-firdhin ah. Kuwii lagu soo ururiyey Agoosto 11, 1840 ama Sebtembar 11, 2001, waa la kala firdhiyey, dabadeedna Masiixu wuxuu bilaabay inuu mar labaad dadkiisa soo ururiyo.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Wuxuu ururiyey dad ka bilaabmaya Sebtembar 11, 2001, waayo sida uu baabtiiskii Masiixu u metelayo, waa marka calaamadda Ilaahnimadu soo degto inuu bilaabo ururinta xertiisa, ee aan ka horrayn. Dabadeed, kala firidhsanaan ka dib, Masiixu dadkiisa ayuu mar labaad ururiyaa. Masiixu wuxuu bilaabay inuu ururiyo xertiisa laga bilaabo baabtiiskiisii, oo kala firidhsanaantii iskutallaabtu keentay dabadeed, wuxuu bilaabay inuu mar labaad ururiyo xertiisa. Xaqiiqada nebiyadeed ee ururin labaad oo bilaabatay Luulyo 2023, waxay qayb ka ahayd wixii la shaabadeeyey Luulyo 18, 2020, in kastoo ay si cad u ahayd qayb ka mid ah taariikhda Millerites-ka.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Aayadda afartan ee Daanyeel kow iyo tobnaad, bahalkii ka soo baxay yamayska aan gunta lahayn ayaa kacay oo dilay labadii gees ee bahalkii dhulka sannadkii 2020. Bishii Luulyo ee 2023, Rabbigu wuxuu bilaabay inuu mar labaad soo ururiyo dadkiisa maalmaha ugu dambeeya. Hannaanka ururintu waxaa lagu matalayaa taariikhda quduuska ah ee Millerite-ka, taariikhdaasna waxaa ku jira laba markhaati oo taariikheed oo ku saabsan inuu mar labaad soo ururiyo dadkiisa. Hannaanka ururintu waa curiye nebiyadeed oo la shaabadeeyey ilaa Luulyo 2023. Hawsha mar labaad loo ururinayo dadkiisa waxaa la dhammeystiraa inta lagu jiro taariikhda Dagaalka Yukrayn, wax yar ka hor doorashadii labaad ee madaxweynihii siddeedaad, kaas oo ka mid ah toddobada.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
11-kii Ogoosto, 1840, Rabbigu wuxuu isu soo ururiyey dhaqdhaqaaqii Millerite-ka, wuxuuna kulankaas ku calaamadeeyey soo bandhigiddii jaantuskii 1843, kaas oo la daabacay bishii Maayo ee 1842. Jaantusku wuxuu matalayey farriintii aasaaska ahayd, waayo markaas wuxuu dhigayey aasaaska macbudka Millerite-ka. Soo degiddii malaa’igta ee Muujintii cutubka tobnaad, 11-kii Ogoosto, 1840, waxay la siman tahay baabtiiskii Masiixa, taas oo, waxyaalaha kale ka mid ah, calaamad u ahayd bilowgii Masiixu xulanayey xertiisii.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Markii loogu yeedhay Yooxanaa iyo Andareyos iyo Simoon, iyo Filibos iyo Nataanaa’eel, ayaa la bilaabay aasaaska kaniisadda Masiixiga. Yooxanaa wuxuu laba ka mid ah xertiisii u tilmaamay Masiixa. Markaas midkood oo ka mid ah, Andareyos, ayaa helay walaalkiis, oo ugu yeedhay Badbaadiyaha. Filibosna dabadeed ayaa loo yeedhay, isaguna wuxuu u baxay inuu Nataanaa’eel soo raadiyo.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Shaqadii William Miller laga soo bilaabo wakhtigii dhammaadka ee 1798 ilaa Agoosto 11, 1840, waxay matalaysay shaqadii Yooxanaa Baabtiisaha; hase yeeshee markii malaa’igtii Muujintii tobnaad soo degtay, sida ay astaan ahaan ugu muujisay soo degiddii Ruuxa Quduuska ah ee baabtiiskii Masiixa, Rabbigu wuxuu “ururiyey” xertiisii aasaaska ahayd. Labadan markhaati waxay caddeynayaan in Masiixu ururiyey dadkiisii maalmaha ugu dambeeya Sebtembar 11, 2001, markii malaa’igtii cutubka siddeed iyo tobnaad ee Muujintii soo degtay; laakiin sida Milleriyiintii oo kale, waxay ahayd in lagu tijaabiyo qayb ka mid ah toddobadii onkod ee la shaabadeeyey, dabadeedna Rabbigu wuxuu dadkiisa ururin lahaa mar labaad.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Ururintii labaad ee dadka Ilaah ee maalmaha ugu dambeeya waxay ka bilaabatay taariikhda lagu matalay dhammaadka ugu dambeeya ee aayadda kow iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, wax yar ka hor guushii Putin ka gaadhay Ukraine, iyo wax yar ka hor aayadda laba iyo tobnaad, halkaas oo markhaatiga nebiyaysan ee Ruushka iyo Putin ku dhammaado. Sidaas darteed, Daanyeel cutubka kow iyo tobnaad, aayadda kow iyo tobnaad, waxay la jaanqaadaysaa Muujintii cutubka kow iyo tobnaad, aayadda kow iyo tobnaad, waayo halkaas ayaa labadii markhaati dib loogu soo nooleeyaa.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Taariikhda quduuska ah ee Millerite-ka dhexdeeda, Rabbigu wuxuu bilaabay inuu mar labaad soo ururiyo dadkiisa ka dib niyad-jabkii Abriil 19, 1844, waxaana wixii Rabbigu u adeegsaday inuu dadkiisa wakhtigaas ku soo ururiyo ahaa garashada ah inay fulinayeen wakhtigii dib-u-dhaca ee masaalka tobanka bikradood ee Matayos cutubka shan iyo labaatanaad, iyo weliba Xabaquuq cutubka labaad. Si ay Millerite-yadu u gartaan xaaladdooda oo ay ugu soo noqdaan, waxay ahayd inay gartaan inay iyagu yihiin kuwa lagu metelay ereyga nebiyadeed ee Ilaah dhexdiisa. Waxay u baahnaayeen inay arkaan inay iyagu yihiin dadkii Ilaah marka loo eego kuwa sheeganayay inay yihiin dadkiisa. Markuu soo ururinayay dadkiisii niyad-jabsanaa, wuxuu bixinayay tusaale ah calanka quruumaha loo taago, sidaasna wuxuu ku adkaynayay kala sooca u dhexeeya dadkiisa runta ah laakiin niyad-jabsan, iyo dadkiisa magaca uun ku sheegta.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Oo maalintaas waxaa jiri doona xididkii Yesay, kaas oo u taagnaan doona calan ay dadyowgu raacaan; isaga ayay quruumaha aan Yuhuudda ahayn doondooni doonaan; nasashadiisuna waxay ahaan doontaa mid ammaanu ku dheehan yahay. Oo maalintaas waxaa dhici doonta in Rabbigu mar labaad, markii labaad, gacantiisa u fidin doono si uu u soo ceshado hadhaaga dadkiisa oo hadhi doona, kuwaas oo ka iman doona Ashuur, iyo Masar, iyo Pathros, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Oo isagu quruumaha ayuu u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa Israa'iil laga fogeeyey, oo wuxuu ka soo wada ururin doonaa kuwa Yahuudah ku kala firdhay afarta geesood ee dhulka. Ishacyaah 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Markii nebi Yeremyaah matalo kuwa niyad-jabay kuwii niyad-jabay 19-kii Abriil, 1844, wuxuu caddeeyey inuusan mar dambe la tirsanayn “shirkii kuwa wax jeesjeesa,” kuwaas oo adeegsanayay saadaashii fashilantay ee 1843 si ay daliil uga dhigtaan in kuwii uu Yeremyaah matalayay ay ahaayeen nebiyo been ah.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Anigu ma aanan fadhiisan shirkii kuwa jeesjeesa, kumana aanan farxin; keliday baan u fadhiistay gacantaada aawadeed, waayo, waxaad iga buuxisay cadho. Yeremyaah 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“Kiniisaddii kuwa wax quudhsada” waxay dibadda u tuureen kuwii uu Yeremyaah metelayay.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Dad badan ayaa waxaa silciyey walaalahoodii aan rumaysnayn. Si ay u sii haystaan meeshooda kaniisadda, qaar baa oggolaaday inay ka aamusaadaan rajadooda; laakiinse kuwo kale waxay dareemeen in daacadnimada Ilaah ay ka reebayso inay sidaas ku qariyaan runnada uu isagu ku aammintay. Kuwo aan yarayn ayaa laga gooyey wehelnimada kaniisadda sabab kale darteed mooyaane iyagoo muujiyey rumaysadkooda ku saabsan imaatinka Masiixa. Aad bay qaali ugu ahaayeen kuwii u adkaystay tijaabadan rumaysadkooda erayadii nebiga: ‘Walaalihiin idin neceb, oo magacayga aawadiis idiin eryay, waxay yidhaahdeen, Rabbiga ha la ammaano; laakiinse isagu wuxuu u muuqan doonaa farxaddiinna, iyaguna way ceeboobi doonaan.’ Ishacyaah 66:5.” Khilaafkii Weynaa, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Marka Rabbigu kor u qaado calan quruumaha loo taago, waxay dhici doontaa markii uu gacantiisa mar labaad fidiyey si uu u soo ururiyo hadhaagii dadkiisa, kuwaas oo ah kuwii reer binu Israa’iil ee la eryay. Iyagu waa kuwa aan mar dambe ku fadhiyin “shirka kuwa wax quudhsada.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“Xididka Yesay” waa astaan u ah laba silsiladood oo dhiig ah, mid ka timid Yuhuudnimada oo lagu daray nasab dhiig oo ka baxsan Yuhuudnimada, mana matasho oo keliya nasabka dhiigga ee Ciise, balse sidoo kale waa astaan u ah isku-darka Ilaahnimada iyo aadminimada; waayo, calamadda kor loo qaadayo waxay matalaysaa dad lagu shaabadeeyey weligood xaaladda iyo waayo-aragnimada isku-darka Ilaahnimada iyo aadminimada, taas oo sidoo kale aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad lagu matalay astaan ahaan “qalcadda”. Aayadda tobnaad, wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun waxaa laga dheehan karaa fahamka nebiyadeed ee qalcadda, taas oo ah madaxa. Taariikhda aayadda kow iyo tobnaad iyo Dagaalka Yukrayn, Rabbigu gacantiisa ayuu mar labaad u fidiyaa inuu soo ururiyo kuwa la eryey ee niyad jabay.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Sidaas darteed, annagoo maragga Daanyeel kow iyo tobnaad ka dhiganayna qaab-dhismeedka, waxaannu aqoonsannay faragelintii baabbanimada ee taariikhda waxsii sheegidda, wax yar ka hor sharciga Axadda. Waxaannu aragnay hawsha geeska Jamhuuriga ah ee uu Trump metelo, markuu noqdo kii siddeedaad oo ka mid ah toddobada, oo uu bilaabo hawsha isku darka kaniisadda iyo dawladda. Waxaannu haynaa xariiqda geeska riddada ah ee Borotestannimada, sida ay Makkabiyiintu u metelaan. Isla taariikhdaas ay aayadahaasu metelaan, waxaannu ku dabaqaynaa xariiqda toddobada onkod, taas oo iyaduna ah xariiqda masalka tobanka bikradood, annagoo aqoonsanayna waayo-aragnimada boqol iyo afar iyo afartan kun, iyo weliba xariiqda saddexda malaa’igood ee qeexaysa hawsha geeska Borotestanka runta ah. Mid ka mid ah dhacdooyinka geeska Borotestanka runta ah ee taariikhdaas ku jira waa isu-ururinta labaad.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Ururintii labaad wuxuu ka dhacay taariikhda farriinta malaa’igta labaad, wuxuuna sidoo kale ka dhacay taariikhda malaa’igta saddexaad intii u dhexaysay 1844 ilaa 1863, isagoo ka dhigay taariikhda Millerite laba markhaati oo caddaynaya in Rabbigu gacantiisa mar labaad u fidiyey inuu soo ururiyo adhigiisa kala firdhan.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23 Sebtembar, Rabbigu wuxuu i tusay inuu mar labaad gacantiisa u fidiyey inuu soo celiyo kuwa hadhay ee dadkiisa, iyo in dadaalka la labanlaabo wakhtigan ururinta. Wakhtigii kala firdhinta, Israa’iil waa la garaacay oo la kala jeexjeexay, laakiin hadda wakhtigan ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii la sameeyey si runta loo faafiyo saamayn yar mooyaane ma yeelan, wax yar ama waxba ma ayan qaban; laakiin wakhtigan ururinta, marka Ilaah gacantiisa u taagay inuu dadkiisa soo ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talagalay. Dhammaan waa inay ku midoobaan shaqada oo ay qiiro yeeshaan. Waxaan arkay inay khalad ahayd in qofna u noqdo wakhtigii kala firdhinta tusaalooyin nagu xukuma hadda wakhtigan ururinta; waayo, haddii Ilaah uusan hadda innaga wax ka badan noo samayn lahayn intuu markaas sameeyey, Israa’iil weligeed lama ururin lahayn.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Lifaaqa ku lifaaqan Qoraalladii Hore, Sister White waxay sharraxaysaa faallada hadda la soo xigtay:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Aragtida ah in Rabbigu ‘gacantiisii mar labaad u fidiyey inuu soo celiyo hadhaaga dadkiisa,’ ee ku qoran bogga 74, waxay keliya tilmaamaysaa midnimadii iyo xoogii mar ka jiray kuwii Masiixa sugayay, iyo xaqiiqda ah inuu bilaabay inuu mar kale mideeyo oo kor u qaado dadkiisa.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Taariikhda quduuska ah ee toddobada onkod, oo ka bilaabmaysa Agoosto 11, 1840 ilaa Oktoobar 22, 1844, waxay ahayd tusaale u ah taariikhda quduuska ah ee Oktoobar 22, 1844 ilaa kacdoonkii 1863. Amarba amar, taariikhdii koowaad waxay metelaysay sawir ka turjumaya bikradaha xigmadda leh, halka xariiqda labaadna ay bixisay sawir ka turjumaya bikradaha nacasyada ah. Labada taariikhoodba waxay bilaabmeen markii malaa’ig ay soo degtay iyadoo sidda farriin la cuni lahaa. Imaatinka malaa’igta ee labada taariikhoodba wuxuu bilaabay hab tijaabo ah oo keenay kala firdhid, waxaana la gaadhay 1849 iyadoo Walaasha White loo muujinayey in Rabbigu haddana mar labaad gacantiisa soo fidinayo, markanna si uu u soo ururiyo kuwii lagu kala firdhiyey Oktoobar 22, 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Waxa kala firdhay Niyad-jabkii Weynaa, sida kuwii xigmadda lahaa ay 19-kii Abriil, 1844, ugu kala firdheen niyad-jabkoodii ugu horreeyey. Isu-ururintii labaad waxay caddeysay in Rabbigu “bilaabay inuu mar kale midaynayo oo kor u soo qaadayo dadkiisa.” Isu-ururinta labaad gudaheeda, shaqada Rabbigu waxay ku jirtaa kor u qaadidda calan, kaas oo isku xidhan oo ku midoobay farriinta, isla markaana bini’aadantinimadiisu ku midoowday Ilaahnimadiisa. Ujeeddada calanku waa inuu adhiga kale ee Ilaah uga yeedho Baabuloon, taas oo lagu dhammaystiro marka rag iyo dumar ay arkaan calanka.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Calanku waa ciidanka kuwa bini-aadminimadooda la mideeyey Ilaahnimada Masiixa wakhtiga imtixaanka sharciga Axadda. Sidaas awgeed, ururinta labaad waxay aqoonsanaysaa in “xididka Yesay” kor loo taagi doono, isagoo sidda astaanta nebiyadeed ee laba-geesoodka ah ee Ruud, oo ah qof aan Yuhuudi ahayn oo calanka lagu soo ururiyey iyada oo lagu daray Boocas, kaas oo calaamad u ah boqol iyo afartan iyo afarta kun, isla mar ahaantaana calaamad u ah Bixiyaha, kii Ruud qiimaheeda bixiyey oo ahaa xigaalkeeda dhow. Jir-qaadashadii Masiixa, markii dabeecaddiisa Ilaahnimada ah lagu mideeyey jidhka dhacay ee dabeecadda aadanaha, wuxuu noqday xigaalkeenna dhow. Calanka kor loo taagay waa kuwa farriinta lagu mideeyey, kuwaas oo dhammaystira hawsha ku xidhidda bini-aadminimadooda Ilaahnimada Masiixa ka hor sharciga Axadda.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
Qaddarinta Kitaabku way sii kordhaysaa marka la barto. Jiho kasta oo ardaygu u jeesto, wuxuu ka dhex heli doonaa xigmadda aan dhammaadka lahayn iyo jacaylka Ilaah oo la muujiyey.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
Muhiimadda nidaamka Yuhuudda weli si buuxda looma garan. Xaqiiqooyin waaweyn oo qoto dheer ayaa lagu muujiyey hadh ahaan cibaadooyinkiisa iyo astaamihiisa. Injiilku waa furaha fura qarsoodiyadiisa. Aqoonta qorshaha furashada dhexdeeda, xaqiiqooyinkiisu waxay u furmaan fahamka. In ka badan inta aynu hadda fahanno, waa mudnaanteenna inaan garanno mawduucyadan yaabka leh. Waa inaynu fahamnaa waxyaalaha qotoda dheer ee Ilaah. Malaa’igtu waxay jecel yihiin inay dhex milicsadaan xaqiiqooyinka loo muujiyey dadka qalbiyadoodu qoomamaysan yihiin, kuwaas oo Baalka Ilaah baadhaya, oo u ducaysanaya dhererro iyo ballacyo iyo qoto-dheeryo iyo sarreeyo badan oo aqoonta ah ta uu Isagu keligiis bixin karo.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Markaan ku soo dhowaanayno dhammaadka taariikhda dunidan, waxsii sheegyada khuseeya maalmaha ugu dambeeya waxay si gaar ah nooga baahan yihiin daraasaddeenna. Buugga ugu dambeeya ee Qorniinka Axdiga Cusub waxaa ka buuxa run aan u baahan nahay inaan fahanno. Shayddaan wuxuu indhatiray maskaxda dad badan, si ay ugu farxaan marmarsiiyo kasta oo ay kaga baaqsanayaan inay Muujintii ka dhigtaan daraasaddooda. Laakiin Masiixu, addoonkiisa Yooxanaa dhexdiisa, halkan wuxuu ku caddeeyey waxa jiri doona maalmaha ugu dambeeya, oo Wuxuu leeyahay, ‘Waxaa barakaysan kan akhriya, iyo kuwa maqla erayada waxsii sheeggan, oo xajiya waxyaalaha ku qoran dhexdeeda.’ Muujintii 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Tanu waa nolosha weligeed ah,’ Masiixu wuxuu yidhi, ‘inay ku gartaan Adiga oo ah Ilaaha keliya ee runta ah, iyo Ciise Masiix, kan aad soo dirtay.’ Yooxanaa 17:3. Maxaa inoo diidaya inaynaan garan qiimaha aqoontan? Maxaa runahan ammaanta leh uga iftiimi waaya qalbiyadeenna, uga gariiri waaya bushimaheenna, ugana dhex faafi waaya jiritaankeenna oo dhan?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
Markuu Ilaah na siiyey Eraygiisa, wuxuu ina geliyey lahaanshaha run kasta oo lagama maarmaan u ah badbaadadeenna. Kumanyaal badan ayaa biyo ka dhaansaday ceelashan nolosha, hase yeeshee sahaydu kama ay dhamaan. Kumanyaal badan ayaa Rabbiga hortooda isa soo dhigay, oo markay fiirsadeen ayaa loo beddelay isla ekaantaas. Ruuxoodu gudaha ayuu ku gubtaa markay ka hadlaan dabeecaddiisa, iyagoo sheegaya waxa Masiixu iyaga u yahay, iyo waxa ay iyagu Masiixa u yihiin. Laakiin kuwa wax baadha ma ay dhammeystirin mawduucyadan waaweyn oo quduuska ah. Kumanyaal kale oo badan ayaa ku mashquuli kara hawsha baaritaanka waxyaalaha qarsoon ee badbaadada. Marka lagu sii fekero nolosha Masiixa iyo dabeecadda hawshiisii, fallaadhaha iftiinku si ka sii cad ayay u ifayaan isku day kasta oo runta lagu ogaanayo. Baaritaan kasta oo cusub wuxuu muujin doonaa wax ka sii qoto dheer oo xiiso leh intii hore loo muujiyey. Mawduucani waa mid aan dhammaad lahayn. Barashada jidhqaadashadii Masiixa, allabarigiisii kafaaraggudka ahaa, iyo hawshiisa dhexdhexaadinnimo, waxay mashquulin doontaa maskaxda ardayga dadaalka badan inta wakhtigu jiro oo dhan; isagoo samada eegaya oo ay sannado aan tiro lahayn ku jiraan, wuxuu ku dhawaaqi doonaa, “Weyn baa ah qarsoodiga cibaadada.”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Weligeen waxaynu baran doonnaa wixii, haddii aynu halkan ku heli lahayn iftiiminta ay suurtoob ahayd in la helo, furi lahaa garashadeenna. Mawduucyada furashadu waxay qalbiyada, maskaxaha, iyo carrabyada kuwa la furtay ku mashquulin doonaan qarniyada weligood ah oo dhan. Waxay garan doonaan runihii Masiixu aad ugu hamiyey inuu xertiisa u furo, laakiin aanay lahayn iimaankii ay ku qabsan lahaayeen. Weligeed iyo weligeedba aragtiyo cusub oo ku saabsan kaamilnimada iyo ammaanta Masiixa ayaa soo bixi doona. Qarniyo aan dhammaad lahayn ayaa Mulkiilaha aaminka ah gurigiisu khasnaddiisa ka soo saari doonaa waxyaalo cusub iyo kuwo duug ah.” Christ’s Object Lessons, 132–134.