We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Waxaa naloo sheegay in, “Ilaah hagay maskaxda William Miller oo siiyey iftiin weyn oo ku saabsan kitaabka Muujintii.” Miller waxaa ka hor istaagay taariikhdii lagu soo dhex kiciyey inuu fahmo “iftiinka weyn” ee ku yaal cutubyada laba iyo tobnaad, saddex iyo tobnaad, lix iyo tobnaad, toddoba iyo tobnaad, iyo siddeed iyo tobnaad ee Muujintii, maxaa yeelay cutubyadaasu waxay aqoonsanayeen hawsha boqortooyooyinka nebiyadeed oo uusan ka arki karin meelihii taariikheed ee uu taagnaa.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Iftiinkii la siiyey Miller ee ku saabsan kitaabka Muujintii waxay ahayd Kaniisadaha, Shaabadaha, iyo Buunanka; waana saddexda Buun ee u dambeeya, kuwaas oo loo aqoonsaday “saddex Hoog,” kuwaas oo lagu metelay labada loox ee Xabaquuq. “Iftiinka weyn” ee lagu siiyey Miller kitaabka Muujintii wuxuu khuseeyaa doorka Islaamka ee wax sii sheegidda Kitaabka Quduuska ah. Hase yeeshee xataa “iftiinkaas weyn” waxa xaddiday duruufihii taariikheed ee uu ku noolaa.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Kaniisadaha toddobada ah ee Aasiya waa taariikhda kaniisadda Masiixa ee toddobadeeda qaab, iyadoo loo marayo dhammaan qalloocyadeeda iyo leex-leexadkeeda, dhammaan barwaaqadeeda iyo dhibaatadeeda, tan iyo wakhtigii rasuullada ilaa dhammaadka dunida. Toddobada shaabadoodna waa taariikhda macaamillada quwadaha iyo boqorrada dunidu kula dhaqmeen kaniisadda, iyo ilaalinta Ilaah ee dadkiisa muddadaas oo dhan. Toddobada buunna waa taariikhda toddoba xukun oo gaar ah oo culus oo lagu soo dejiyey dhulka, ama boqortooyadii Roomaanka. Toddobada fijaanina waa toddobada belaayo ee ugu dambaysa oo lagu soo dejiyey Rooma Baabati ah. Kuwaasna waxaa ku dhex jira dhacdooyin kale oo badan, oo loo tidcay sida durdurrada hoos yimaadda, kuwaas oo buuxinaya webiga weyn ee waxsii sheegidda, ilaa ugu dambayntii wax walba nagu geeyaan badweynta daa’imnimada.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Tani, aniga ahaan, waa qorshaha waxsii‑sheegidda Yooxanaa ee ku jirta kitaabka Muujintii. Ninkii doonaya inuu kitaabkan fahmo se, waa inuu aqoon qoto dheer u leeyahay qaybaha kale ee ereyga Ilaah. Sawirrada iyo istiicmaalka sarbeebaha ee waxsii‑sheegiddan lagu adeegsaday, dhammaantood laguma sharraxin isla kitaabkan, laakiin waa in laga dhex helaa nebiyadii kale, laguna sharxaa tuducyo kale oo Qorniinka ka mid ah. Sidaas daraaddeed way caddahay in Ilaah u qasdiyey barashada dhammaantiis, xataa si loo helo aqoon cad oo ku saabsan qayb kasta.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Ogow in Miller uu u fahmay toddobada belaayo ee ugu dambaysa inay yihiin toddobada xukun ee ku soo degaya Rooma baabtiisiga. Ma uu garan karin in Rooma baabtiisiga la siiyey nabar dhimasho leh oo ay ahayd in la bogsiiyo. Wuxuu toddobada buun u aqoonsaday “taariikh ka hadlaysa toddoba xukun oo gaar ah oo culus oo lagu soo diray dhulka, ama boqortooyada Rooma,” hase yeeshee ma uu awoodin inuu garto kala duwanaanta u dhexaysa boqortooyooyinka Rooma jaahiliga ah iyo Rooma baabtiisiga. Sidaa darteed, awooddiisii uu ku arki karayey kala duwanaanta u dhexaysa afarta buun ee hore iyo saddexda buun ee dambe way koobnayd.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller ma awoodin inuu garto in xukunnadii lagu soo dejiyey Rooma ay ahaayeen jawaabta Ilaah ee ku wajahan dhaqan-gelintii Axadda, waayo Milleriyiintu weli taariikhdooda waxay ku cibaadaysanayeen Axadda. Miller wuu ku saxsanaa garashada in buunannadu ahaayeen xukuno ku dhacay Rooma, hase yeeshee sababta gaarka ah ee xukunnadaas loo keenay, iyo kala-duwanaanshaha u dhexeeya afarta Buun ee ugu horraysa iyo saddexda Buun ee ugu dambaysa, waxay ahayd mid xaddidan, ama aanba jirin. Iyada oo aragtidaasi xaddidan tahay, “dahabkii” saddexda hoog ee Islaamka weli waxa lagu daray jaantusyadii lagu hagayey gacanta Ilaah, mana aha in wax laga beddelo.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Garasho iftiimay wuxuu u saamaxaa ardayga wax sii sheegidda ee “xigmad leh” inuu garto in Ilaah aanu keliya waxyoon ragga quduuska ah ee qoray Kitaabka Quduuska ah, laakiin uu sidoo kale hagay hawshii raggii turjumay Kitaabka King James, oo uu si gaar ah u leeyahay inuu adeegsaday isla nooca kormeerka rabbaaniga ah soo saarista labada shaxood ee quduuska ah.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Dahabka qaaliga ah” ee Miller ee Buunanka shanaad, lixaad, iyo toddobaad (Islaamka), ayaa toban jeer ka sii ifaya maalmaha ugu dambeeya, waayo waxay aqoonsanaysaa mawduuca Qaylada Habeenbadhka ee ugu dambaysa. Mawduuca Qaylada Habeenbadhka ee taariikhda Millerite wuxuu ahaa taariikhda dhammaadka xilliyada nebiyadeed, waxaana macnahan Qaylada Habeenbadhka ee maalmaha ugu dambeeya (taas oo ah farriinta Islaamka ee Hoogga saddexaad), lagu sii tusaaleeyey taariikhda Oktoobar 22, 1844. Taariikhdaas ee taariikhda Millerite waxay sii tusaalaysaa sharciga Axadda ee dhowaan imanaya, waxaana labadaba Oktoobar 22, 1844, iyo sharciga Axadda lagu sii tusaaleeyey iskutallaabta, taas oo ahayd dhammaadka Gelitaankii Guusha lahaa ee Masiixa.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Dahabka” Miller ee Buunka shanaad, lixaad iyo toddobaad (Islaamka), waxay maalmaha ugu dambeeya ka ifaysaa toban jeer ka sii dhalaal badan, waayo waxay aqoonsanaysaa Islaamka iyada oo waafaqsan mawduuca dhaqdhaqaaqa dibuhabaynta ee maalmaha ugu dambeeya, kaas oo ah Islaamka hoogga saddexaad. Sidaa darteed, maadaama uu yahay mawduuca dhaqdhaqaaqa dibuhabaynta ugu dambaysa ee boqolka iyo afartan iyo afarta kun, waxaa tusaale ahaan u sii muujiyey mawduuca mid kasta oo ka mid ah dhaqdhaqaaqyadii dibuhabaynta ee ka horreeyey, ha noqoto mawduuca “sarakicidda” ee dhaqdhaqaaqa dibuhabaynta Masiixa, mawduuca “wakhtiga nebiyadeed” ee taariikhda Milleriyiinta, mawduuca “sanduuqa Axdiga Ilaah” ee dhaqdhaqaaqa dibuhabaynta Daa’uud, ama mawduuca “axdiga” ee dhaqdhaqaaqa dibuhabaynta Muuse.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Hadday tahay dhacdadii iskutallaabta, taariikhdii Oktoobar 22, 1844, ama mawduucyada kala duwan ee dhaqdhaqaaqyadii dib-u-habaynta, taariikh kasta iyo mawduuc kastaba waxay metelayeen su’aal imtixaan ah oo nolol iyo geeri u dhexaysa jiilkii wakhtigaas. “Dahabka qaaliga ah” ee Miller ee saddexda Hoog ee Islaamka waa su’aal imtixaan ah oo nolol iyo geeri u dhexaysa, sida lagu matalay masaalka tobanka bikradood xagga “saliidda.” Dahabyadii qaaliga ahaa ee Miller bilowgii riyadiisa waxay u ifayeen sida qorraxda, laakiin dhammaadka riyadiisa waxay u ifayeen “toban jeer ka sii dhalaal badan”. Dahabyadii qaaliga ahaa ee Miller waxay taariikhda Milleriyiinta ugu ekaayeen baarafuunka laambadda (saliidda laambadda), laakiin maanta dahabyadaasu waa shidaalka gantaallada!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Milleriyiintu way fahmeen, si sax ahna ugu dabaqeen, waxsii-sheegidda wakhtiga ee Islaamka ee Hoogga labaad, taas oo rumowday 11-ka Agoosto, 1840; hase yeeshee fahamkoodii Hoogga saddexaad, kaas oo ah Buunka Toddobaad, ma uu arki karin Hoogga saddexaad oo imanaya isagoo xukun ku ah boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah, waayo ma ay arag boqortooyo shanaad, iskaba daa boqortooyada lixaad ee waxsii-sheegidda Kitaabka Quduuska ah. Hase ahaatee “iftiinkii weynaa” ee ku saabsanaa Muujintii oo la siiyey Miller waa inuu toban jeer ka sii dhalaalaa “Qaylada Habeenbadhkii” ee maalmaha ugu dambeeya.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Runihii lagu matalay labada loox ee Xabaquuq asal ahaan waa runno ku rumoobay taariikh hore. Jaantusyadu waxay ku dhisan yihiin waxsii sheegyada wakhtiga ee Miller lagu hoggaamiyey inuu soo ururiyo, oo dhammaan waxsii sheegyadaas wakhtigu waxay ku dhammaadeen 1844. Waxsii sheegyadaas wakhtigu maalmaha ugu dambeeya way sii iftiimi doonaan, waayo waxaa la arki doonaa inay maanta u sax yihiin sida ay ugu saxnaayeen taariikhdii Milleriyiinta, hase ahaatee ma xambaarsana wax saadaallo wakhti oo toos ah oo ku saabsan maalmaha ugu dambeeya. Si kastaba ha ahaatee, waxay bixiyaan noocyo nebiyadeed oo soo noqnoqda oo taariikhihii ay waagii hore matalayeen, laakiin iyada oo ay jiraan dhowr ka mid ah jawharadaha Miller, saadaallo mustaqbalka ah ayaa si toos ah loo matalaa.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Shaqada Masiixu ka wado quduuska samada, oo bilaabatay sannadkii 1844, way sii socotaa ilaa shaqadaasu dhammaato. Waxsii-sheegidda labada kun iyo saddexda boqol oo maalmood, iyo shaqada nadiifinta ee ay tilmaantay, weli “waxay ku jirtaa geeddi-socodka rumoobidda,” sida Sister White ay uga tidhaahdo wabiyada Ulai iyo Hiddekel, sidaas darteedna waxsii-sheegiddaasu waxay leedahay rumoobid ku saabsan dhammaadka dunida.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Iftiinkii Daanyeel ka helay Ilaah waxaa si gaar ah loo siiyey maalmahan ugu dambeeya. Riyadii uu ku arkay hareeraha webiyada Ulaay iyo Hiddeqel, webiyada waaweyn ee Shincaar, hadda waxay ku jiraan geeddi-socodka rumoobidda, oo dhacdooyinkii hore loo sii sheegay oo dhanna mar dhow way dhici doonaan.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Qaybo ka mid ah riyooyinkii Daanyeel cutubyada toddobaad iyo siddeedaad, kuwaas oo ku yaal labada loox, weli waa mustaqbal, waayo labaduba waxay tilmaamayaan shaqada Masiix ee meesha quduuska ah. Hase ahaatee, taariikhaha boqortooyooyinka ku jira waxsii-sheegidda Kitaabka Quduuska ah ee labadaas cutub waxay ku dhammaadaan Rooma baadariga ah oo heshay dhaawaceedii dhimashada lahaa. “Dhagaxa” laga “soo gooyay buurta iyada oo aan gacmo lagu samayn”, iyo boqortooyada siddeedaad ee Daanyeel laba, weli waa mustaqbal. Laakiin inta badan wixii lagu matalay shaxaha ee la xiriira Daanyeel cutubyada laba, toddoba iyo siddeed waa rumoobeen.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Shaqada Masiixu ka wado meesha quduuska ah, iyo Hoogga saddexaad ee Islaamka, asal ahaan waa labada mawduuc ee metela taariikhda waxsii sheegidda ee ka dambaysa wakhtigii Milleriyiinta. Labadaas mawduuc waxaa barbar socda taariikhda maalmaha ugu dambeeya, taas oo tusaale ahaan loo muujiyey marka labada jaantus la isugu geeyo hal xariiq. Marka sidaas la sameeyo, niyad-jabkii ugu horreeyey ee 1843, sida loogu muujiyey jaantuskii kowaad, waxa sixitaankiisa laga helaa jaantuska labaad. Iyaga oo la isu geeyey, waxay soo saaraan oo aqoonsiiyaan “taariikhda qarsoon” ee Toddobada Hillaac, taas oo hadda shaabaddeeda laga furayo iyadoo la xiriirta furidda shaabadda Muujintii Ciise Masiix.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
“Taariikhda qarsoon” waxay ku dhisan tahay “runta,” taas oo ah saddexda xaraf ee Cibraaniga ah ee marka la isu geeyo sameeya erayga “run.” Eraygaas waxaa sameeya xarafka koowaad, kan saddex iyo tobnaad, iyo kan ugu dambeeya ee alifbeetada Cibraaniga, waxayna Ciise u metelaan inuusan ahayn Runta oo keliya, laakiin sidoo kale Alfa iyo Oomeega. “Taariikhda qarsoon” waxay ku bilaabataa kuna dhammaataa niyad-jab, waxaana dhexda kaga jira fallaagow, waayo “saddex iyo toban” waa tiro matasha fallaagownimo.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Sannadkii 1843, oo lagu muujiyey shaxdii kowaad, wuxuu tilmaamayaa niyad-jabkii ugu horreeyey iyo imaatinka wakhtiga dib-u-dhaca. Wakhtiga dib-u-dhacu wuxuu horseedaa imaatinka farriinta Qaylada Saqda Dhexe, halkaas oo fallaagada bikradaha nacaska ah lagu muujiyo. Farriinta Qaylada Saqda Dhexe dabadeed waa la naadiyaa ilaa niyad-jabkii ugu dambeeyey. “Taariikhdaas qarsoon” ee Qaylada Saqda Dhexe ayaa lagu soo celiyaa maalmaha ugu dambeeya (xataa ilaa xarafkeeda).
“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.
“Inta badan waxaa la ii tilmaamaa masaalka tobanka bikradood, shan ka mid ahi waxay ahaayeen kuwo caqli leh, shanna kuwo nacas ah. Masaalkan waa la fuliyey oo welina waa la fulin doonaa ilaa erayadiisa ugu dambeeya, waayo wuxuu leeyahay adeegsi gaar ah oo ku saabsan wakhtigan, oo, sida farriinta malaa’igta saddexaad, waa la fuliyey oo wuxuuna sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Marka si sax ah loo fahmo, hadalkii hore wuxuu tilmaamayaa in kooxda keliya ee dadka maalmaha ugu dambeeya ee ay u suurtoobayso inay noqdaan bikrado nacas ah ama bikrado caqli leh ay yihiin dad ku jira koox la kulantay niyad-jab. Niyad-jabkaas ayaa dhaliya wakhtiga dib-u-dhaca, oo masaalkii “la fuliyey oo la fulin doono ilaa xarafka ugu dambeeya” wuxuu ku salaysan yahay saamaynta gudaha ahaan kaga dhalata bikradaha inta lagu jiro wakhti dib-u-dhac ah oo ka bilaabma niyad-jab. Niyad-jabkaas oo ku laayay “labadii markhaati” jidka magaalada, oo ka dhigay lafo dhintay oo engegan oo yaal dooxada dhimashada, wuxuu dhacay July 18, 2020. Adventism-ka, guud ahaan, kuma lug lahayn niyad-jabkaas. Haddii wax jirto, waxay u dabaaldegeen saadaashii fashilantay iyadoo “labadii markhaati” ay jidka yaalleen iyagoo la laayay. Ilaa xarafka ugu dambeeya waxay ka dhigan tahay “ilaa xarafka ugu dambeeya”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Taariikhda Millerite-ka gudaheeda, dadkii hore ee axdiga (Protestantism-ka) waxay u dabaaldegeen saadaashii fashilantay ee 1843 (niyad-jabkii koowaad), waxaana markaas Protestants-ku dhaafeen xuduudihii wakhtigoodii imtixaanka ee nimco-xidhashada. Wakhtiga imtixaanku wuxuu bilaabmay 11-ka Agoosto, 1840, markii malaa’igtii xoogga lahayd ee Muujintii tobnaad ay soo degtay xilligii rumoobidda waxsii sheegista wakhtiga ee Hoogga labaad (Islaamka). Protestants-ku waxay diideen wakhtiga nebiyadeed niyad-jabkii koowaad, waayo saadaasha khaldan ayaa siisay marmarsiiyo ayan mar dambe runta u sii doondoonin. Mawduuca dhammaan calaamadaha jidka ee taariikhda Millerite-ku wuxuu ahaa “waxsii sheegista wakhtiga”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Sebtembar 11, 2001, malaa’igtii Muujintii siddeed iyo tobnaad waxay soo degtay markii waxsii sheegiddii hoogga saddexaad (Islaamka) ay rumoowday. Mawduuca dhammaan jid-calaamadaha maalmaha ugu dambeeya waa Islaam. Niyad-jabkii ugu horreeyey wuxuu calaamadeeyey dhammaadka nadiifin loo sameeyey dadkii axdiga hore, sidaas awgeedna dadkii axdiga hore waxaa markaas la siiyey marmarsiinyo ayan mar dambe runta u doondoonin. Markaas ayaa wakhtigii imtixaanku u billowday “bikradaha” maalmaha ugu dambeeya, waayo, imtixaankii dadkii axdiga hore ee ku bilaabmay soo degiddii malaa’igta wuxuu ku dhammaaday niyad-jabkii ugu horreeyey. Sidaas darteed, imtixaankii kuwa lagu metelo bikradaha ayaa billowday, habkaas imtixaankuna ugu dambayntii wuxuu muujin doonaa in bikraduhu ay yihiin kuwo nacas ah ama kuwo xigmad leh.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Inta u dhexaysa niyad-jabkii kowaad iyo kii ugu dambeeyey waxaa yaal farriinta Qaylada Habeen-badhka. Mawduuca farriinta Qaylada Habeen-badhka ee Milleriyiinta wuxuu ahaa “wakhti”, mawduuca farriinta Qaylada Habeen-badhka ee maalmaha ugu dambeeyana waa “Islaamka”. Riyadii Miller wuxuu ku toosaa qaylo, oo wakhtigaas dahabkiisii qaayaha lahaa waxay u ifayaan toban jeer ka sii dhalaal badan sidii ay markii hore u ifayeen. Dahabka ku yaal jaantusyada ee si toos ah u tilmaamaya wax sii sheegid ku saabsan maalmaha ugu dambeeya waa Islaamka iyo xukunka baadhista. Sidaas daraaddeed, imtixaannada “farriinta” Qaylada Habeen-badhka iyo “waaya-aragnimada” uu metelo xukunka baadhistu, ma aha kuwii dadka axdiga hore, balse waa kuwa isu qirta inay yihiin bikradihii ugu dambeeyey.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Sawirka la soo saaro marka labada jaantus la isu geeyo, kaas oo tilmaamaya taariikhda laga bilaabo niyad-jabkii ugu horreeyey ilaa kii ugu dambeeyey, waxa uu muujinayaa in wakhtiga ay dhacayso “taariikhda qarsoon” ee Toddobada Onkod, shaqada ugu dambaysa ee xukunka baaritaanka la dhammaystirayo. Shaqadaas ugu dambaysaa waa shaabadaynta boqol iyo afar iyo afartan kun, waxayna dhacdaa inta lagu jiro “waqtiyada dhibta badan” ee Daanyeel sagaal, inta lagu jiro kicinta cadhada quruumaha ee Muujintii kow iyo tobnaad, xajinta “afarta dabaylood” ee Muujintii cutubka toddobaad, “joojinta dabaysha qallafsan maalinta dabaysha bari,” ee Ishacyaah cutubka toddoba iyo labaatanaad, iyo celinta “faraska cadhaysan ee doonaya inuu jabsado xannibaadda oo dunida ku soo dejiyo dhimasho iyo hallig.” Dhammaan markhaatiyadan nebiyadeed waxay matalaan Islaamka Balaayada saddexaad, sida loogu muujiyey jaantusyadii quduuska ahaa.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Saddexda qodob ee aasaasiga ah ee labada jaantus ee quduuska ah ee Xabaquuq, kuwaas oo si gaar ah uga hadlayay dhacdooyin mustaqbal u ahaa wakhtigii jaantusyadu la daabacay, waa shaabadaynta boqol iyo afartan iyo afar kun, Islaamka, iyo dhammaystirka masalka tobanka bikradood. Jaantusyadu waxay tilmaamayaan hab tijaabin iyo shaabadayn ah oo khuseeya labadaba “waayo‑aragnimo” iyo “fariin.” Waayo‑aragnimada looga baahan yahay bikrad doqon ah waa “Masiixu idinku jiro, rajada ammaanta,” taas oo matalaysa kaamilnimada ay metelayaan boqol iyo afartan iyo afar kun.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Xataa qarsoon oo tan iyo qarniyo iyo facyaalba qarsooneyd, laakiin haatan quduusiintiisa loo muujiyey; kuwaasoo Ilaah doonay inuu ogeysiiyo waxa ay yihiin hodantinimada ammaanta xataa qarsoodigan ee quruumaha dhexdooda, taas oo ah Masiixa idinku jira, rajada ammaanta; kan aynu ku wacdinno, innagoo nin kasta waaninayna, oo nin kasta ku barayna xigmad oo dhan, si aynu nin kasta ugu soo bandhigno isagoo kaamil ku ah Masiix Ciise. Kolosay 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Boqol iyo afartan iyo afarta kun waxaa loo metelay koox dad ah oo ka soo baxay “maxbuusnimo.” Maxbuusnimada si toos ah loogu metelay kitaabka Muujintii waa maxbuusnimada ah in meyd ahaan lagu jiifo jidka saddex maalmood iyo badh, sida loogu metelay Muujintii cutubka kow iyo tobnaad. Maxbuusnimada dhimasho astaan ah waxay metelaysaa “toddobada jeer” ee Laawiyiintii lix iyo labaatanaad, maxbuusnimadaasina waxay u baahan tahay muujinta toobadkeenka, sida uu sawirkiisa u bixiyey baryadii Daanyeel ee cutubka sagaalaad.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Marka lafihii qalalay ee dhintay dib loogu soo nooleeyo nolosha, isla markiiba waxaa kor loogu qaadaa sidii “calaamad”. Geeridooda dhexdeeda waxay ahaayeen kuwo aan Masiix ku dhex jirin, oo ah rajada ammaanta. Qayb ka mid ah toobadkeenkii laga doonayay waxay ahayd qirashadooda inay si ka gees ah ugu socdeen Ilaah, iyo in Ilaahna si ka gees ah ugu socday iyaga. Markay la kulmaan shuruudaha si nebinnimo ah loo aqoonsaday, Masiixu markaas “si kedis ah ayuu macbudkiisa ugu yimaadaa”, waxaana la gaadhaa “waayo-aragnimada” loo baahan yahay si qofku xubin uga noqdo calaamadda markaas kor loo qaado.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Waayo-aragnimada” la muujiyo marka labada shax la isu geeyo, waxaa lagu dhammaystiraa shaqada ugu dambaysa ee Masiix ku sameeyo meesha quduuska ah ee samada. “Waayo-aragnimadaas” waxaa metela aragtida “mareh”, taas oo ah aragtida “muuqashada”. “Farriinta” loo baahan yahayna waa aragtida “chazon”, ee taariikhda wax sii sheegidda. “Farriintaas” waxaa lagu aqoonsadaa inay tahay farriinta xukunka Ilaah ee dhowaan ku soo degaya dunida caasiyiinta ah, kaas oo lagu keeno Islaamka Hoogga saddexaad.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Sanadkii 1856, Rabbigu wuxuu doonayay inuu dhammaystiro dib-u-dhiska Yeruusaalemta ruuxiga ah ee ku jirta Adventism-ka. Imaatinkii saddexda malaa’igood ee laga soo bilaabo 1798 ilaa 1844, macbudkii Millerite-ka waxaa lagu dhisay aasaasyadii, kuwaas oo lagu matalay “dhagaxyo qaali ah” riyadii Miller, sida ay u mataleen runaha nebiyadeed ee ku yiilay labada shax ee hormuudka ahaa (1843 iyo 1850) ee dhammaystiray Xabaquuq cutubka labaad. Markaasuu dadkiisii ku hoggaamiyey inay dhisaan derbiga sharcigiisa Sabtida maalinta toddobaad, oo wuxuu ku soo celiyey “waddooyinkii hore” ee Israa’iil hore si loo dhammaystiro hawsha “jidka lagu socdo”. LAAKIIN, waddadii hore waxay ka koobnayd caqiido, wax sii sheegid, oo loogu talagalay inay tijaabiso oo kala soocdo iyaga. Sanadkii 1863, Adventism-ku wuxuu ku guuldarraystay imtixaankii “toddobadii goor”, wuxuuna bilaabay inuu ku dhex wareego cidlada La’odikiya.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
22-ka Oktoobar, 1844, waxay astaan u tahay sharciga Axadda ee dhowaan imanaya; oo marka sharciga Axaddu yimaado, waxaa la dhammaystiri doonaa hawshii ay matalayeen sagaal iyo afartan sannadood ee dhammaystirka jidka iyo derbiga xilliyo dhib badan, sida uu Daanyeel tilmaamay.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Sidaas daraaddeed ogaada oo garwaaqsada, in tan iyo bixitaankii amarka in Yeruusaalem dib loo soo celiyo oo la dhiso, ilaa Masiixa Amiirka ah, ay ahaan doonaan toddoba toddobaad iyo laba iyo lixdan toddobaad; jidkiina mar kale waa la dhisi doonaa, iyo derbigaba, xataa wakhtiyo dhib badan gudahood. Daanyeel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Nebiyaashu dhammaantood way isku waafaqaan, oo “waayaha dhibka badan” ee Daanyeelna sidoo kale waxaa lagu aqoonsaday tuduca ku jira Early Writings ee aynu ka fiirsanayney.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Waqtigaas, intii shaqada badbaadintu soo xirmaysay, dhib baa dunida ku iman doona, quruumuhuna way cadhoon doonaan, hase yeeshee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Waqtigaas ‘roobka dambe,’ ama qabowjiinta ka timaadda hortiisa Rabbiga, ayaa iman doona, si ay awood u siiso codka weyn ee malaa’igta saddexaad, oo ay quduusiinta ugu diyaariso inay istaagaan wakhtiga toddobada belaayo ee ugu dambaysa la shubi doono.” Early Writings, 85.
We will continue this study in the next article.
Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Ilaa iyo inta kuwa runta qirta ay Shayddaan u adeegayaan, hooskiisa jahannamada ahi wuxuu ka goyn doonaa aragtidooda Ilaah iyo jannada. Waxay ahaan doonaan sidii kuwii lumiyey jacaylkoodii hore. Ma ay arki karaan xaqiiqooyinka weligeed ah. Waxa Ilaah inoo diyaariyey waxaa lagu muujiyey Sekaryaah, cutubyada 3 iyo 4, iyo 4:12–14: ‘Markaasaan mar kale u jawaabay oo ku idhi, Waa maxay labadan laamood oo saytuun ah oo dhex mara labada dhuun oo dahab ah, kuwaas oo saliidda dahabka ah iska soo shuba? Oo isna wuu ii jawaabay oo igu yidhi, Miyaadan garanayn waxa kuwanu yihiin? Aniguna waxaan idhi, Maya, Sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada la subkay oo Rabbiga dhulka oo dhan ag taagan.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Rabbigu waa hodan xagga khayraadka. Isagu waxba kama maqna xagga awoodaha iyo qalabka. Waa sababta rumaysadkeenna yari, duninimadeenna, hadalladeenna jaban, iyo gaalnimadeenna, oo ka muuqata wada hadalkeenna, in hoos madow nagu soo ururo. Masiixa laguma muujiyo hadal iyo dabeecad ahaan sidii Kan gebi ahaanba la jeclaan karo oo dhan, oo ah Kan ugu sarreeya toban kun dhexdood. Markuu naftu ku qanacdo inay isu kor qaaddo wax aan waxba tarayn, Ruuxa Rabbigu wax yar buu u qaban karaa. Aragtideenna gaaban waxay aragtaa hooska, laakiinse ma arki karto ammaanta ka dambaysa. Malaa’igahu waxay hayaan afarta dabaylood, kuwaas oo lagu matalay faras cadho leh oo doonaya inuu goosto oo ka cararo xajinta, dabadeedna ku ordo oogada dunida oo dhan, isagoo jidkiisa ku sida halaag iyo dhimasho.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Miyaynu ku sii seexannaa isla qarka dunida weligeed ah? Miyaynu ahaan doonnaa kuwo caajis ah, qabow, oo dhintay? Oh, bal in kaniisadahayaga lagu helo Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waxaannu u baahan nahay inaan aragno in jidku cidhiidhi yahay, albaabkuna ciriiri yahay. Laakiin markaan ka dhex gudubno albaabka ciriiriga ah, ballaadhkiisu waa aan xad lahayn.” Manuscript Releases, volume 20, 217.