And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Oo waxay noqotay wakhtigii qurbaanka fiidka la bixinayay, in Eliiyaah nebigii soo dhowaaday oo yidhi, Rabbiyow, Ilaaha Ibraahim, Isxaaq, iyo Israa’iilow, maanta ha la ogaado inaad adigu Ilaah ku tahay Israa’iil, iyo inaan anigu ahay addoonkaaga, iyo inaan waxyaalahan oo dhan ku sameeyey hadalkaaga. 1 Boqorradii 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Waxa aynu aqoonsanaynay sifooyinka Eliiyaah sida astaan ahaan. Mid ka mid ah sifooyinkaas waa in adeegga iyo farriinta Eliiyaah, Yooxanaa Baabtiisaha, iyo William Miller ay ahaayeen qalab xukun. Farriintoodu Rabbigu wuxuu u adeegsaday inuu ku tijaabiyo taariikhdooda kala duwan. Ciise wuxuu yidhi in haddii uusan imanin, Yuhuuddii muranka badnayd dembi ma ay lahaadeen.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Haddaanan iman oo aanan la hadlin, dembi ma ay lahaadeen; laakiinse haatan marmarsiinyo dembigooda qarinaysa ma haystaan. Yooxanaa 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Yexesqeel wuxuu aqoonsanayaa isla mabda’aas Yuhuuddii muranka badnayd ee taariikhdiisa ku jirtay.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Waayo, iyagu waa carruur madax adag oo qalbi engegan leh. Anigu waan kuu dirayaa iyaga; oo waxaad ku tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay sidan. Oo iyagu, ha maqlaan ama ha diidaane, (waayo, waa reer caasi ah,) haddana way ogaan doonaan in nebi dhex joogi jiray. Yexesqeel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Astaanta Eliyaah waxaa ka mid ah kaalintiisa ah inuu yahay qalab xukun.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay Qorniinka u baadhayaan isla habkii Aabbe Miller qaatay. Buugga yar ee cinwaankiisu yahay Views of the Prophecies and Prophetic Chronology, Aabbe Miller waxa uu ku bixiyaa xeerarkan soo socda ee fudud, haddana garasho leh oo muhiim u ah barashada iyo fasiraadda Kitaabka Quduuska ah:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Eray kastaa waa inuu leeyahay kaalintiisa habboon oo ku saabsan mawduuca Kitaabka Quduuska ah lagu soo bandhigay; 2. Qorniinka oo dhammu waa loo baahan yahay, waana la garan karaa iyadoo lagu dadaalo ku-dhaqankiisa iyo daraasaddiisa; 3. Waxba oo Qorniinka lagu muujiyey lagama qarin karo mana laga qarin doono kuwa rumaysad ku weyddiista iyagoo aan shakin; 4. Si caqiido loo fahmo, soo ururi dhammaan Qorniinnada ka hadlaya mawduuca aad doonayso inaad ogaato, dabadeedna eray kasta ha yeesho saamayntiisa habboon; oo haddii aad aragtidaada samayn karto adigoon isdiiddo lahayn, khalad kuma jiri kartid; 5. Qorniinku waa inuu isagu isfasiraa, maxaa yeelay isagu waa xeer naftiisa u yaal. Haddii aan ku tiirsanaado macallin si uu ii fasiro, oo uu isagu qiyaaso macnihiisa, ama uu rabo inuu sidaas ka dhigo sababo la xidhiidha caqiidadiisa kooxeed, ama si loogu maleeyo inuu caqli badan yahay, markaas qiyaastiisa, rabitaankiisa, caqiidadiisa, ama xigmaddiisu ayaa ii noqonaya xeer, ee ma aha Kitaabka Quduuska ah.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Kuwa kor ku xusan waa qayb ka mid ah qawaaniintan; oo daraasaddeenna Kitaabka Quduuska ah dhammaanteen way inoo wanaagsan tahay inaan u hoggaansanno mabaadi’da la soo bandhigay.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Iimaan dhab ah wuxuu ku qotomaa Qorniinka; laakiin Shayddaanku wuxuu adeegsadaa xeelado aad u badan si uu Qorniinka u qalloociyo oo uu qalad u soo geliyo, sidaas daraaddeed waxaa loo baahan yahay taxaddar weyn haddii qofku doonayo inuu ogaado waxa ay runtii baraan. Waa mid ka mid ah khiyaamooyinka waaweyn ee wakhtigan in dareenka aad loogu mashquulo, oo daacadnimo la sheegto iyadoo la iska indhatirayo hadallada cad ee ereyga Ilaah, maxaa yeelay ereygaasu lama jaanqaadayo dareenka. Kuwo badan iimaankooda wax saldhig ah uma laha aan ka ahayn shucuur. Diintoodu waxay ka kooban tahay xamaasad kacsan; marka taasu joogsato, iimaankooduna waa baaba'aa. Dareenku wuxuu ahaan karaa buunsho, laakiin ereyga Ilaah waa sarreenka. Oo ‘maxay,’ ayuu nebigu leeyahay, ‘buunshadu u tahay sarreenka?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Qofna laguma xukumi doono inuusan dhegaysan iftiin iyo aqoon aanu waligiis helin, oo aanu heli karinna. Laakiin qaar badan waxay diidaan inay addeecaan runta ay safiirrada Masiixu u soo bandhigaan, maxaa yeelay waxay doonayaan inay la jaanqaadaan qiyaasta dunida; oo runta gaadhay garashadooda, iftiinka naftooda ku ifay, ayaa iyaga ku xukumi doona Xukunka. Maalmahan ugu dambeeya waxaynu haysannaa iftiinkii urursanaa ee soo ifayay qarniyadii oo dhan, waxaana nalaga doonayaa mas’uuliyad u dhiganta. Jidka quduusnimadu lama simna dunida; waa jid kor loo qaaday. Haddii aynu jidkan ku soconno, haddii aynu ku orodno jidka amarrada Rabbiga, waxaynu ogaan doonnaa in ‘jidka kuwa xaqa ahu uu yahay sida iftiinka dhalaalaya oo sii ifaya in ka badan ilaa maalinta kaamilka ah.’” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Annagu laguma “xukumo in aynaan dhegaysan iftiin iyo aqoon” aynaan “weligeen haysan, oo” aynaan “heli karin.” Qodobka muhiimka ah ee weedhan ku jira waa odhaahda ah “heli karin.” Eliiyaah, Yooxanaa, iyo Miller waxay jiilkoodii kala duwanaa u taagan yihiin iftiin la gaadhi karay. Jiritaanka farriintoodu wuxuu qaaday daboolkii waxa sharci ahaan Maraykanka loogu yeedho “plausible deniability.” Farriinta Eliiyaah, jiil kasta oo ay ka muuqato, waxay meesha ka saartaa nooc kasta oo ah “plausible deniability,” sidaas darteedna jiilka oo dhan ayay kula xisaabtamaysaa iftiinka markaas la hor keeno.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Walaalkay mar buu yiri inuusan maqli doonin wax kasta oo ku saabsan caqiidada aynu haynno, isaga oo ka baqaya inuu ku qanco. Shirarka iman maayo, ama muxaadarooyinka ma dhegaysanayo; hase yeeshee dabadeed wuxuu caddeeyey inuu arkay inuu dembi la’eg leeyahay sidii isagoo maqlay. Ilaah wuxuu siiyey fursad uu runta ku garto, oo isaguna fursaddaas ayuu mas’uul ka dhigi doonaa. Waxaa in badan oo innaga dhexdeenna ah oo ka eex leh caqiidooyinka hadda laga doodayo. Ma yimaadaan inay maqlaan, si degganna uma baaraan; laakiinse diidmooyinkooda ayay gudcurka ku soo bandhigaan. Waxay si buuxda ugu qanacsan yihiin mowqifkooda. ‘Waxaad leedahay, Waxaan ahay hodan, oo maal baan ku kordhay, oo waxba uma baahni; mana ogid inaad tahay hoogan, oo murugaysan, oo miskiin ah, oo indha la’, oo qaawan; waxaan kugula talinayaa inaad iga iibsato dahab dab lagu tijaabiyey, si aad u hodanto; iyo dhar cad, si laguugu huwo, oo ceebta qaawanaantaadu aanay u muuqan; oo indhahaaga mari daawo indhood, si aad u aragto. Intii aan jeclaado waan canaantaa oo waan edbiyaa; sidaas daraaddeed qiiro yeelo, oo toobad keen’ (Muujintii 3:17–19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Aayaddan Qorniinku waxay khuseysaa kuwa ku nool halka codka farriintu ka yeedhayo, hase yeeshee aan iman si ay u maqlaan. Sidee baad ku ogaan kartaa inaan Rabbigu siinayn caddaymo cusub oo runtiisa ah, isaga oo ku dhigaya qaab cusub, si jidka Rabbiga loo diyaariyo? Qorshe noocee ah baad dejiseen si iftiin cusub loogu dhex shubo safafka dadka Ilaah? Caddayn noocee ah baad haysaan oo muujinaysa inaan Ilaah carruurtiisa u soo dirin iftiin? Isku-filnaansho kasta, is-weyni, iyo kibirka ra’yiga waa in la iska fogeeyaa. Waa inaynu u nimaadnaa cagaha Ciise, oo aynu wax ka barannaa Isaga oo qalbi qabow oo is-hoosaysiiya. Ciise xertiisii uma uu barin sidii ay rabbaaniyiintu kuwooda u bari jireen. Yuhuud badan ayaa yimid oo dhegeystay iyadoo Masiixu muujinayo waxyaalaha qarsoon ee badbaadada, laakiin uma ay iman inay wax bartaan; waxay u yimaadeen inay dhaleeceeyaan, inay ku qabtaan meel iskhilaaf ah, si ay u helaan wax ay dadka kaga eexiyaan. Waxay ku qanceen aqoontooda, laakiin carruurta Ilaah waa inay gartaan codka Adhijirka runta ah. Sow tani ma aha wakhti ay aad ugu habboon tahay in la soomo oo Ilaah hortiisa lagu tukado? Waxaynu ku jirnaa khatar khilaaf, waxaynu ku jirnaa khatar ah inaynu dhinac ka raacno qodob muran ka taagan yahay; haddaba sow ma aha inaynu Ilaah si daacad iyo dhabnimo leh u doonno, annagoo naf ahaan isu hoosaysiinayna, si aynu u ogaanno waxa runta ah?” Selected Messages, buugga 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Kuwa matala farriinta Eliiyaah waxay yihiin qalab xukun ku jira hawl nadiifin ah oo jidka u sii diyaarinaysa Rasuulka axdiga si uu macbudka u nadiifiyo. Markii la fulinayo shaqada nadiifinta macbudka, iftiinka runta waqtigan la joogo waa la muujinayaa. Haddii aan la muujin lahayn, kuwii Masiixu doonayay oo welina doonayo inuu nadiifiyo waxay sii haysan lahaayeen huwantoodii La’odikiya ee is-khiyaanada. Eliiyaah wuxuu astaan u yahay adeeg runta u soo bandhiga sidii qalab xukun. Taas daraaddeed ayaa naloo ogeysiiyaa in kuwii diiday farriintii Yooxanaa Baabtiisaha aanay ka faa’iidaysan karin waxbariddii Ciise.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Waxa dib laygu fiiqay ku dhawaaqiddii imaatinkii ugu horreeyey ee Masiixa. Yooxanaa waxaa loo soo diray ruuxa iyo xoogga Eliyaas si uu jidka ugu diyaariyo Ciise. Kuwii diiday markhaatifurka Yooxanaa kama ayan faa’iidaysan waxbaristii Ciise.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Taariikhooyinka nebiyaysan ee tusaaleeya nadiifinta dadka Ilaah waxaa lagu furay farriin runta taagan ah oo jiilka ka dhigaysa mas’uul inay doortaan ama gudcur ama iftiin.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Laakiinse adigu, Daaniyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; qaar badan baa hor iyo dib u ordi doona, oo aqoontuna way sii badan doontaa…. Oo wuxuu yidhi, Tag jidkaaga, Daaniyeelow; waayo, erayadu way xidhan yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo caddaan 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 garan doono; laakiinse kuwa xigmadda lihi way garan doonaan. Daaniyeel 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Kuwa metela farriinta Eliiyaah qarnigooda ayaa Masiixu u aqoonsadaa inay yihiin safiirradiisa si uu ugu adeegsado qalab xukun. Tani waa wixii Eliiyaah muujinayay markii uu yidhi, “ha la ogaado maanta inaad adigu tahay Ilaaha reer binu Israa’iil, iyo inaan anigu ahay addoonkaaga, iyo inaan waxyaalahan oo dhan ku sameeyey eraygaaga.”
This truth is also set forth by Jesus concerning John the Baptist.
Runtan waxaa sidoo kale Ciise ku sheegay oo ku saabsan Yooxanaa Baabtiisaha.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Markay tageenna ka ambabaxayeen, Ciise wuxuu bilaabay inuu dadkii badnaa Yooxanaa wax kaga yidhaahdo, Maxaad cidlada ugu baxdeen inaad aragtaan? Cawsduur dabayshu ruxayso miyaa? Laakiin maxaad ugu baxdeen inaad aragtaan? Nin huwan dhar jilicsan miyaa? Bal ogaada, kuwa dharka jilicsan huwani waxay joogaan guryaha boqorrada. Laakiin maxaad ugu baxdeen inaad aragtaan? Nebi miyaa? Haa, waxaan idinku leeyahay, oo ka sii badan nebi. Waayo, kanu waa kii laga qoray, Bal eega, waxaan hortaada u dirayaa rasuulkayga, kaas oo jidkaaga hortaada ku diyaarin doona. Matayos 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yooxanaa wuxuu ka badnaa nebi; wuxuu ahaa aalad xukun, oo adeeggiisuna waxaa lagu aqoonsaday jiilkiisii, waayo, iyagu waxay u baxeen cidlada inay isaga arkaan, sida hubaal ah oo ay reer binu Israa’iil oo dhammu ugu yimaadeen Karmel amarkii Axaab. William Miller wuxuu fahmay korodhka aqoonta ee la furfuray 1798. Wuxuu matalay kuwii hor iyo dib ugu ordeystay Erayga Ilaah intii ay aqoontu sii korodhay. Farriintiisu waxay ku dhisnayd wakhtiga nebiyadeed, oo sannadkii 1840 farriintiisii iyo adeeggiisiiba waxaa loo soo bandhigay jiilkiisii si sidaas ah oo dunida Protestanka oo dhammu u daawatay inay aragto in habkiisu shaqaynayo iyo in kale. Markii taas la xaqiijiyey, farriintiisii waxaa loo qaaday dunida oo dhan.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Sanadkii 1840 rumoobid kale oo yaab leh oo wax sii sheegiddu leedahay ayaa kicisay xiiso baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa wadaaddadii hormuudka ka ahaa kuwa ku wacdiyaya imaatinka labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isagoo sii sheegayay dhicitaanka Boqortooyadii Cusmaaniyiinta. Sida ku cad xisaabaadkiisa, quwaddan waa in la afgembiyaa... 11-ka Agoosto, 1840, markaas oo la filan karo in awoodda Cusmaaniyiinta ee Constantinople la jebiyo. Oo tanuna, waxaan rumaysanahay, waxaa la ogaan doonaa inay sidaas tahay.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Waqtigii la cayimay, Turkigu, iyada oo loo sii marayo safiirradeeda, waxay aqbashay ilaalinta quwadihii isbahaystay ee Yurub, sidaasna waxay isu gelisay gacanta maamul ee quruumaha Masiixiyiinta ah. Dhacdadu si sax ah ayay u rumoowday sidii wax sii sheegiddu ahayd. Markii arrintan la ogaaday, dad aad u tiro badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda wax sii sheegidda ee uu qaatay Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaanshaha loo siiyey dardargelin yaab leh. Rag aqoon iyo maqaam leh ayaa Miller kula midoobay, labadaba wacdinta iyo daabicidda aragtiyihiisa, shaqadiina si degdeg ah ayay u fiday 1840 ilaa 1844.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Laga bilaabo “1840 ilaa 1844” waxay matalaysaa taariikhda “todobada onkod” ee Muujintii cutubka tobnaad. Taariikhdaas gudaheeda waxaa la bilaabay hab daahirin ah oo lagu matalay Malaakii cutubka saddexaad, iyo labadii daahirintii macbudka ee Masiixu sameeyey. Habka daahirintu wuxuu ahaa hab imtixaan oo tartiib-tartiib u socday, kuna salaysnaa fahamkii Miller ee mabda’a maalin halkii sano. Kuwa matala farriinta Eliyaah waxay diyaariyaan jidka uu rasuulka axdigu si kedis ah ugu yimaado macbudkiisa, iyaguna waa astaanta aalad xukun oo rasuulka axdigu adeegsado si uu uga xaaqo kuwa doorta gudcurka halkii ay iftiinka ka dooran lahaayeen.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Anigu idinka waxaan ku baabtiisaa biyo xagga toobadda; laakiin kan iga dambeeya oo imanayaa wuu iga xoog badan yahay, kabihiisana uma qalmo inaan qaado; isaga ayaa idinku baabtiisi doona Ruuxa Quduuska ah iyo dabka; fargeetadiisuna gacantiisay ku jirtaa, oo sagxaddiisa si dhamaystiran ayuu u nadiifin doonaa, sarreenkiisana bakhaarka ayuu ku ururin doonaa; laakiin buuskiina wuxuu ku gubi doonaa dab aan la demin karin. Matayos 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Maalintii Masiixa ee lagu matalay Yooxanaa 6:66, wuxuu waayay xer ka badan waqti kasta oo kale. Buugga The Desire of Ages, halkaas oo qaybtaan Yooxanaa laga hadlayo, habka loo dabaqo waxsii sheegidda ayaa ahaa sababtii saxda ahayd ee xertu uga tageen. Ma ay garan karin in waxa muuqda ee sugan uu matalo waxa ruuxiga ah, oo sida rasuul Bawlos sheegayna, waxa sugan ayaa ka horreeya waxa ruuxiga ah.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Sidaas ayaa qoran, Ninkii ugu horreeyey oo ahaa Aadan waxaa laga dhigay naf nool; Aadmigii ugu dambeeyeyna waxaa laga dhigay ruux wax nooleeya. Habase yeeshee, kii ruuxiga ahaa ma ahayn kii ugu horreeyey, laakiinse kii dabiiciga ahaa; dabadeedna kii ruuxiga ahaa. 1 Korintos 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Iyagoo aan doonayn, sidaas darteedna aan awoodin, Yuhuuddu way diideen inay Masiixa fahmaan markii uu sheegay inuu yahay kibistii samada oo loo baahnaa in la cuno. Caadooyin iyo dhaqammo ayaa ka adkaaday habkii uu Masiixu qudhiisu adeegsaday. Taariikhdan ku saabsan, Sister White waxay qortay:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Eedaynta fagaare ee rumaysadla’aantooda aawadeed, xertan waxay sii fogaatay weli Ciise. Aad bay uga cadhoodeen, iyagoo doonaya inay Badbaadiyaha dhaawacaan oo qanciyaan xumaanta Farrisiinta, ayay dhabarka u jeediyeen Isaga, oo quudhsasho ayay kaga tageen. Waxay sameeyeen doorashadoodii; waxay qaateen qaabka aan ruuxa lahayn, qolofta aan xudunta lahayn. Go’aankoodii mar dambe dib looma rogin; waayo, mar dambe lama ay socon Ciise.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Kan haadiyihiisu gacantiisa ku jirto, oo isagu si dhamaystiran ayuu u nadiifin doonaa meeshii hadhuudhkiisa lagu tumay, sarreenkiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah waqtiyadii sifaynta. Erayada runta ah ayaa buunshaha looga kala saarayay sarreenka. Maxaa yeelay, waxay ahaayeen kuwo aad u kibir badan oo isu-caddeeya si ay canaan u aqbalaan, aadna dunida u jecel si ay u qaataan nolol is-hoosaysiin leh, qaar badan ayaa Ciise ka leexday. Qaar badan ayaa weli isla waxaas samaynaya. Nafo ayaa maanta la imtixaanaa sida kuwii xertii ku jirtay sunagogga Kafarna’um loo imtixaamay. Markii runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida isbeddel dhammaystiran oo naftooda ku dhaca; laakiin diyaar uma aha inay qabtaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la soo bandhigo. Wayna ka tagaan iyagoo ka xumaaday, sida xertii Ciise uga tageen iyagoo gunuunacaya, ‘Hadalkanu waa adag yahay; bal yaa maqli kara?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Waa malaa’igii axdiga ee Malaakii oo dab ku nadiifiya wiilashii Laawi. Isagu si buuxda ayuu u nadiifiyaa meeshiisa tumidda, isagoo sarreenka ka soocaya buunshaha. Shaqadan wuxuu ku qabtaa haadiye. Haadiyuhu waa waxa fuliya kala-soocidda, haadiyuhuna waa farriinta runta haatan jirta ee taariikh kasta oo u gaar ah oo uu ku nadiifiyo wiilashii Laawi. Haadiyuhu waa farriinta Eliiyaah iyo rusushiisa, kuwaas oo matala aalad xukun.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka hortayda ayuu diyaarin doonaa; oo Rabbiga aad doonaysaan wuxuu si kedis ah ugu iman doonaa macbudkiisa, kaasoo ah rasuulka axdiga, kan aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiin yaa adkaysan kara maalinta imaatinkiisa? Oo yaa istaagi kara markii uu muuqdo? Waayo, isagu wuxuu la mid yahay dabka wax sifeeya, oo wuxuu la mid yahay saabuunta kuwa dharka dhaqda. Oo isagu wuxuu u fadhiisan doonaa sida mid lacagta sifeeya oo daahiriya; oo wiilasha Laawi wuu daahirin doonaa, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanii Yahuudah iyo Yeruusaalem Rabbiga u ahaan doonaa mid lagu farxo, sidii waayihii hore, iyo sidii sannadihii hore. Malaakii 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Kan Yooxanaa Baabtiisaha ka dambeeyaa waa Kan sagxaddiisa ku daahiriya haadiye, oo la mid ah dabka wax safeeya. Habka daahirintu waxa uu ku dhammaadaa Rasuulka axdiga, sidaas darteedna waxa uu tilmaamayaa taariikh uu Rabbigu axdi kula gelayo dad cusub oo axdiga loo doortay. Markii reer binu Israa’iiltii hore laga samatabbixiyey addoonsigii Masar, mawduuc ka mid ah taariikhdaas quduuska ahi wuxuu ahaa arrinta “curadka.” Ha noqoto dhimashadii curadyadii Masar, ama aqoonsigii Ilaah ee Israa’iil inuu yahay curadkiisa.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Oo waxaad Fircoon ku tidhaahdaa, Rabbigu wuxuu leeyahay, Israa’iil waa wiilkayga, waana curadkayga. Oo waxaan kugu leeyahay, Wiilkayga sii daa, inuu ii adeego; oo haddaad diiddo inaad sii daysid, bal eeg, waxaan dili doonaa wiilkaaga, kaasoo ah curadkaaga. Baxniintii 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Markii Ilaah axdi la galay reer binu Israa’iil markii laga samatabbixinayay Masar, qorshaha rabbaanigu wuxuu ahaa in curadka lab ee qabiil kasta loo gooni yeelo hawsha wadaadnimada. Laakiin kacdoonkii dibiga dahabka ah, qabiilka Laawi oo keliya ayaa dhinacii Muuse ka istaagay kacdoonkaas. Daacadnimadoodii aawadeed, Ilaah wuxuu buriyey qorshihiisii ahaa in curad kasta oo qabiil walba ka dhasha loo gooni yeelo wadaadnimada, wuxuuna ka gudbay qabiilooyinkii kale, isagoo qabiilka Laawi siiyey xaqa gaarka ah ee wadaadnimada. Marka malaa’igta axdigu daahiriso wiilasha Laawi, waxay astaan u tahay taariikh ay dad axdi hore lahaa dhinac loo dhigayo si loogu beddelo dad axdi cusub leh. Tanu waxay ahayd xaalkii Yooxanaa Baabtiisaha, Milleriyiinta, waxayna ahaan doontaa xaalkii boqol iyo afar iyo afartan kun. Laga bilaabo 1840 ilaa 1844, hannaan daahirinis ah ayaa lagu bilaabay qodobkii imtixaanka ahaa ee farriinta nebinnimada ee la siiyey William Miller. Waxay horseeday in Rabbigu si kedis ah macbudkiisa ugu yimaado Oktoobar 22, 1844, hase yeeshee hannaanka daahirintu ma dhammaan ilaa 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Wax sii sheegidda Daanyeel 8:14, oo leh, ‘Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la nadiifin doonaa,’ iyo farriintii malaa’igta koowaad, oo leh, ‘Ilaah ka cabsada, oo ammaanta isaga siiya; waayo, saacaddii xukunkiisa waa timid,’ labaduba waxay tilmaamayeen adeegga Masiixa ee meesha ugu quduusan, xukunka baaritaanka ah, ee ma ahayn imaatinka Masiixa ee furashada dadkiisa iyo halaagga kuwa sharka leh. Khaladku kuma uu jirin tirinta xilliyada sii sheegidda, laakiin wuxuu ku jiray dhacdada dhici lahayd dhammaadka 2300-ka maalmood. Khaladkan aawadiis rumaystayaashu niyad-jab bay la kulmeen, hase ahaatee wax kasta oo sii sheegiddu sii sheegtay, iyo wax kasta oo ay Kitaabka Quduuska ah ku haysteen oggolaansho ay ku filan karaan, way rumoobeen. Isla wakhtigii ay ka calaacalayeen fashilka rajadooda, ayaa dhacdadii farriintu sii sheegtay ay dhacday, taas oo ay qasab ahayd in la oofiyo ka hor intuusan Rabbigu u muuqan inuu addoommadiisa abaalgud siiyo.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Masiixu wuu yimid, ma aha dhulka sida ay filayeen, balse, sida uu hordhac ahaan ugu muujiyey tusaaluhu, wuxuu yimid meesha ugu quduusan macbudka Ilaah ee jannada. Nebi Daanyeelna wuxuu ku matalaa isagoo wakhtigan u imanaya Kan Waayeelka ah ee Maalmaha: ‘Waxaan arkay riyooyinkii habeennimo, oo bal eeg, mid u eg Wiilka Aadanaha ayaa la yimid daruurihii samada, oo yimid’—ma aha dhulka, balse—‘Kan Waayeelka ah ee Maalmaha, oo hortiisa ayay isaga u soo dhoweeyeen.’ Daanyeel 7:13.”
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
Imaatinkan waxaa kaloo sii sheegay nebi Malaakii: “Sayidka aad doondoonaysaan wuxuu si kedis ah ugu iman doonaa macbudkiisa, kaasoo ah Rasuulka axdiga oo aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay.” Malaakii 3:1. Imaatinka Rabbiga ee macbudkiisa wuxuu dadkiisa ugu yimid si kedis ah oo aan la filayn. Iyagu meeshaas kama ay sugaynin. Waxay filayeen inuu dhulka u iman doono, “isagoo dab ololaya kula aargudanaya kuwa aan Ilaah aqoon iyo kuwa aan addeecin injiilka.” 2 Tesaloniika 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Laakiinse dadku weli diyaar uma ay ahayn inay Rabbigooda la kulmaan. Weli waxa jiray hawl diyaar-garow ah oo ay ahayd in loo dhammaystiro iyaga. Iftiin baa la siin lahaa, kaas oo maskaxdooda u jeedinaya macbudka Ilaah ee jannada ku jira; oo markay rumaysad ku raacaan Wadaadkooda Sare gudashadiisa halkaas, waajibaadyo cusub ayaa loo muujin lahaa. Farriin kale oo digniin iyo waxbarid ahna waa in kiniisadda la siiyaa.
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Nabigu wuxuu leeyahay: “Bal yaa adkaysan kara maalinta imaatinkiisa? oo yaa istaagi kara markuu muuqdo? waayo, isagu wuxuu la mid yahay dabka sifeeyaha iyo saabuunta dhaqtaha dharka; oo wuxuu u fariisan doonaa sida nin qalin sifeeya oo daahiriya; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jirto.” Malaakii 3:2, 3. Kuwii dhulka ku noolaan doona marka shafeecada Masiixu ay ka joogsato meesha quduuska ah ee sare waa inay hortiisa Ilaah quduus ah istaagaan iyagoo aan lahayn dhexdhexaadiye. Dharkoodu waa inuu ahaadaa mid aan wasakh lahayn, dabeecadahooduna waa in laga nadiifiyaa dembiga dhiigga rusheynta. Nimcada Ilaah iyo dadaalkooda joogtada ah aawadiis waa inay noqdaan kuwo guulaysta dagaalka sharka. Inta xukunka baadhitaanku ka socdo samada, inta dembiyada rumaystayaasha toobad keenay laga saarayo meesha quduuska ah, waa in uu jiro hawl gaar ah oo daahirin ah, oo ah dembiga iska fogeyntiisa, oo ka dhex dhacaysa dadka Ilaah ee dhulka jooga. Hawshan waxaa si ka sii cad loogu soo bandhigay farriimaha Muujintii 14.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Markii hawshan la dhammaystiro, kuwa Masiixa raacsan waxay diyaar u ahaan doonaan muuqaashadiisa. ‘Markaas qurbaanka Yahuudah iyo Yeruusaalem wuxuu Rabbiga uga farxin doonaa sidii waayihii hore iyo sidii sannadihii hore.’ Malaakii 3:4. Markaas kaniisadda Rabbigeennu imanitaankiisa uu isu qaadan doono waxay ahaan doontaa ‘kaniisad ammaanan, oo aan lahayn wasakh, ama laalaab, ama wax la mid ah.’ Efesos 5:27. Markaasay u muuqan doontaa ‘sidii waaberiga oo kale, qurux badan sida dayaxa, daahir ah sida qorraxda, oo laga cabsado sida ciidan calammo sita.’ Gabaygii Sulaymaan 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Ka sokow imaatinka Rabbiga ee macbudkiisa, Malaki wuxuu kaloo sii sheegay imaatinkiisa labaad, imaatinkiisa loogu talagalay fulinta xukunka, erayadan isagoo leh: ‘Oo xukun baan idiinku soo dhowaan doonaa; oo waxaan markhaati degdeg ah ku ahaan doonaa saaxiriinta, iyo dhillaystayaasha, iyo kuwa beenta ku dhaarta, iyo kuwa dulmaalaysta kan la kiraystay mushaharkiisa, iyo carmalka, iyo agoonta, iyo kuwa qalloociya xaqa shisheeyaha, oo aan aniga iga cabsan, ayaa Rabbiga ciidammadu leeyahay.’ Malaki 3:5. Yuudas wuxuu tixraacayaa isla muuqaalkaas markuu leeyahay, ‘Bal eega, Rabbigu wuxuu la imanayaa tobannaan kun oo quduusiintiisa ah, inuu xukun ku fuliyo kulligood, iyo inuu kuwa aan cibaadada lahayn oo dhan ku xukumo falimahoodii cibaado-darrada ahaa oo dhan.’ Yuudas 14, 15. Imaatinkaas, iyo imaatinka Rabbiga ee macbudkiisa, waa dhacdooyin kala duwan oo gooni-gooni ah.”
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
“Imaanshaha Masiix oo ah wadaadkeennii sare u gelaya meesha ugu quduusan, si loo nadiifiyo macbudka, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee u imanaya Kan Maalmuhu u Weynyihiin, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa sharraxaado ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu matalayaa imaanshaha arooska ee xafladda guurka, sida Masiixu ku tilmaamay masaalka tobanka bikradood ee Matayos 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Afar “imaad” ayaa lagu tilmaamay faqradan ugu dambaysa, dhammaantoodna waa isla imaadkii oo afar siyaabood oo kala duwan loo astaan yeelay. Mid ka mid ah “imaadyadaas” waa masaalka tobanka gabdhood ee bikradaha ah.
“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.
“Badanaa waxaa la ii tilmaamaa masaalkii tobanka bikradood, shan ka mid ahi ay caqli lahaayeen, shanna nacas ahaayeen. Masaalkani waa la fuliyey oo welina waa la fulin doonaa ilaa xarafka ugu dambeeya, waayo wuxuu leeyahay khusayn gaar ah wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey oo wuxuu sii ahaan doonaa runta waqtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Haddii afarta “imaansho” “ay yihiin sharraxaado isla dhacdadaas ah,” markaas afartaas “imaansho” ee lagu oofiyey bilowgii Adventism-ka ee dhaqdhaqaaqii Millerite, “mar kale ayaa la oofin doonaa” “si xarafba xarafka ka ah” dhaqdhaqaaqa Eliyaah ee dhammaadka Adventism-ka.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller iyo Milleriyiintii waxay ahaayeen wakiilladii farriinta malaa’igta kowaad, isla qodobkaasna ee Early Writings oo aynu dhowaan soo xigannay, farriinta malaa’igta kowaad waxay lahayd astaamihii isla kuwii Yooxanaa Baabtiisaha. Waxaannu soo xigannay qodobka odhanaya kuwii diiday farriintii Yooxanaa Baabtiisaha inaanay ka faa’iidaysan karin waxbaristii Ciise. Baaragaraafka xiga iyadu waxay tidhaahdaa, “Kuwii diiday farriintii kowaad kama ay faa’iidaysan karin tii labaad; mana ay ka faa’iidaysan qayladii habeenbadhka, taas oo ahayd in lagu diyaariyo inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka jannada.” William Miller iyo Yooxanaa Baabtiisaha labaduba waxay metelaan aalado xukun.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Haddii midkoodna uusan iman lahayn, jiilashoodii kala duwanaa laguma qaban lahayn masuuliyadda diidmada iftiinka. Ilaah wuxuu adeegsaday labadaas rasuul si uu uga qaado daboolka dembiga ee La’odikiya, sidaasna wuxuu ku muujiyey qaawanaantii La’odikiya ee dadkii hore loo doortay, isagoo keenay farriin, ha la aqbalo ama ha la diido, xukunka loogu adeegsan doono calaamad muujinaysa in nebi dhex joogay. Taariikhdii 1840 ilaa 1844 waxaa astaan looga dhigay dabkii ku soo degay qurbaankii Eliiyaah ee Buur Karmel. Nebigii runta ahaa waxaa laga soocay nebiyadii beenta ahaa.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Waxaynu joognaa heerkii ay ahayd in aynu soo bandhigno habsocodkii daahirinta ee sii socday ka dib Oktoobar 22, 1844. Walaasha White waxay sheegtay in ka dib Oktoobar 22, 1844 “dadku weli diyaar uma ay ahayn inay la kulmaan Rabbigood. Weli waxaa jiray hawl diyaargarow ah oo ay ahayd in loo qabto. Iftiin baa la bixin lahaa, si maskaxdooda loogu hago macbudka Ilaah ee samada ku yaal; oo markay rumaysad ku raacaan Wadaadkooda Sare adeeggiisa halkaas, waajibaadyo cusub baa loo muujin lahaa. Farriin kale oo digniin iyo waxbarid ahna waa in kaniisadda la siiyaa.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Markii Adventismku diiday “toddobada jeer” ee Laawiyiintii labaatan iyo lix ee Daanyeel ugu yeedhay “dhaartii” Muuse, waxay lumiyeen awooddoodii ay ku garan lahaayeen in habka isdaahirintu uu sii socday xataa ka sii gudbay hawshoodii bilowga ahayd ee fahamka runnada la xidhiidha furitaanka xukunka.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Waxaannu maqaalka xiga kaga hadli doonnaa habsocodka sii socda ee daahirinta, oo waxaannu bilaabi doonnaa in aannu waafajino geeska Protestantnimada runta ah ee Adventism‑kii Millerite uu helay 1840‑meeyadii iyo geeska Jamhuurinimada.