When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Markii Eliiyaah uu Axaab ka dalbaday inuu reer binu Israa’iil oo dhan ugu yeedho Karmel, waxay taasu horay u sii muujisay Ilaah oo kaniisadda ka soo bixinaya Qarniyadii Mugdiga ahaa sannadkii 1798 ka dib saddex iyo badh sannadood oo silicdilin ah, oo ku hoggaaminaya 1844, dabadeedna 1863. Saddexdaas taariikhood waa saddexda calaamadood ee ugu dambeeya ee qaab-dhismeedka “toddobada jeer” sida uu Ishacyaah ugu soo bandhigay cutubka toddobaad.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Taariikhdii isku midka ahayd ee 1798, 1844 iyo 1863 ayaa sidoo kale loo sii tusaaleeyey markii Muuse carruurtii Israa’iil ka hoggaamiyey addoonsigii Masar ilaa Buur Siinay. Taariikhda malaa’igta koowaad iyo tan labaad waxay matalaan dhaqdhaqaaqii Millerite-ka, kaas oo billowday wakhtigii dhammaadka sannadkii 1798 oo sii socday ilaa dhaqdhaqaaqu kaniisad noqday sannadkii 1863. Eliiyaah iyo Muuse waa labada markhaati ee ugu waaweyn ee taariikhda Millerite-ka, waana labada markhaati ee ugu waaweyn ee ku jira kitaabka Muujintii inta lagu jiro taariikhda malaa’igta saddexaad.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Dhaqdhaqaaqii Miller waxay calaamad u tahay bilowga injiilka weligiis ah ee Muujintii afar iyo tobnaad, Future for America-na waxay calaamad u tahay dhammaadka. Inta u dhexaysa dhaqdhaqaaqa bilowga ah ee Milleriyiinta iyo dhaqdhaqaaqa dhammaadka, waxa aynu ka helaynaa kaniisadda Seventh-day Adventist. Sida ay qabaan taariikhyahannada kaniisadda Adventist, sannadkii 1856 hadhaagii dhaqdhaqaaqa Miller waxay galeen xaaladdii La’odikiya, sidaasna waxaa ku dhammaaday muddadii Filadelfiya ee matalaysay 1798 ilaa 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Maqaalkii hore waxaynu ku muujinnay in waxyigu uu niyad-jabkii ka dhashay gudubkii Badda Cas la waafajiyey niyad-jabkii weynaa ee 1844. Halkaas ayaa imtixaankii Sabtida, sida maannadu u astaysay, uu ka soo gaadhay taariikhda Muuse. Isla bartaas nebiyadeedna, iftiinkii ka yimid Quduuska ugu Quduusan wuxuu bilaabay hab imtixaan iyo daahirin ah oo ka bilaabmay Sabtida, kuwaas oo ka gudbay badda oo rumaysad ku galay Quduuska ugu Quduusan. Habka imtixaanka ee ka horreeyey 1844 wuxuu taariikhda Muuse ka bilaabmay dhalashadiisa, halka Milleriyiintana uu 1798 ka bilaabmay korodhka aqoonta oo Daanyeel tilmaamay inuu dhalin doono hab imtixaan saddex-tallaabo ah oo xukunka horseeday.
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 12:10.
Qaar badan baa la daahirin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma fahmi doono; laakiinse kuwa xigmadda leh way fahmi doonaan. Daanyeel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Furitaanka xukunka ee Oktoobar 22, 1844 waxaa horay loogu sii muujiyey xukunkii Fircoon, oo ka bilaabmay curadyadii Masar kuna dhammaaday biyihii Badda Cas. Markii kuwa caqliga leh ay rumaysad ku galeen Meesha ugu Quduusan, ama ay ka gudbeen Badda Cas, habkii imtixaanka oo bilowday wakhtigii dhammaadka ee 1798 wuxuu sii socday xataa ka dib 1844. Taariikhda Muuse gudaheeda, waxaa lagu matalay toban imtixaan, kuwaas oo Israa’iil ay ku fashilantay tallaabo kasta. Imtixaankii ugu dambeeyey ee tobankaas wuxuu ahaa markii laba-iyo-tobankii basaasiin ay sahamiyeen Dhulkii Ballanqaadka. Imtixaankii ugu horreeyey ee taariikhda Muuse wuxuu ahaa imtixaankii maannada oo matalaya Sabtida, Milleriyiintiina Sabtida waxaa loo aqoonsaday inay ahayd imtixaankii ugu horreeyey ka dib Oktoobar 22, 1844. Maaddaama imtixaankii ugu horreeyey uu ahaa Sabtida labadaba taariikhaha isbarbar socda, sagaalka imtixaan ee xigay ee taariikhda Muuse waxay muujinayaan in 1844 ka dib ay jiri doonto taxane imtixaano ah oo horseedi doona gelitaanka midkood Dhulkii Ballanqaadka ama cidladii dhimashada. 1863 wuxuu u taagan yahay imtixaankii ugu dambeeyey ee dhaqdhaqaaqii Milleriyiinta. Waxaan bilaabi doonnaa tixgelintan marka laba-iyo-tobankii basaasiin ay la soo noqdaan warbixinnadooda ku saabsan Dhulkii Ballanqaadka.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Oo waxay ka soo noqdeen sahamintii dalka afartan maalmood dabadeed. Oo waxay tageen oo u yimaadeen Muuse, iyo Haaruun, iyo shirkii reer binu Israa’iil oo dhan, xagga cidlada Faaraan, xagga Qaadesh; oo waxay u keeneen war iyaga iyo shirkii oo dhan, oo waxay tuseen midhihii dalka. Oo way u sheegeen, iyagoo leh, Waxaannu nimid dalkii aad noo dirtay; oo hubaal wuxuu la qubayaa caano iyo malab; oo kanuna waa midhihiisii. Habase yeeshee dadka dalka deggan way xoog badan yihiin, magaalooyinkuna waa deyraysan yihiin oo aad bay u waaweyn yihiin; weliba waxaaannu halkaas ku aragnay reer Canaaq. Reer Camaaleq waxay deggan yihiin dalka koonfureed; reer Xeed, iyo reer Yebuus, iyo reer Amorina waxay deggan yihiin buuraha; oo reer Kancaan waxay deggan yihiin badda agteeda iyo hareeraha Urdun. Markaasaa Kaaleeb dadkii ku aamusiyey Muuse hortiisa, oo yidhi, Aynu mar qudha kor u kacno oo qabsanno; waayo, aad baannu ugu awood badan nahay inaynu ka adkaanno. Laakiinse nimankii isaga la kor baxay waxay yidhaahdeen, Ma awoodno inaynu dadkaas ku kacno; waayo, way innaga xoog badan yihiin. Oo waxay reer binu Israa’iil u geeyeen war xun oo ku saabsan dalkii ay sahamiyeen, iyagoo leh, Dalka aannu dhex marnay si aannu u sahaminno waa dal dadka deggan liqa; oo dadkii aannu ku dhex aragnay oo dhammu waa niman dhaadheer. Oo halkaasna waxaannu ku aragnay Rafaa’iinta, oo ah reer Canaaq oo ka farcamay Rafaa’iinta; oo annagu indhahayaga ayaannu isu ahayn sida ayax oo kale, sidaas oo kalena ayaannu indhahooda ku ahayn. Tirintii 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Qoraalkan ka yimid Tirintii wuxuu xambaarsan yahay runno aad u muhiim ah oo mudan in si gaar ah loo fiirsado, kuwaas oo si fudud loo indho tiri karo marka aan la tixgelin taariikhda halkaas ku matalanaysa dhaqdhaqaaqii Millerite. Hal qodob ayaa ah in kuwa kacdoonka sameeyey oo watay “warbixintii xumayd” ay ku guuldarraysteen imtixaankoodii tobnaad oo ugu dambeeyey, waxaana imtixaankaas ugu dambeeyey lagu muujiyey laba nooc oo dad ah. Labadaas nooc ee ku soo kobcayey taariikhdii sagaalkii imtixaan ee ka horreeyey waxay muujiyeen dabeecaddooda iyagoo ku salaynaya “warbixinta” ay doorteen inay aqbalaan. Sannadkii 1863, Adventism-kii Millerite wuxuu diiday warbixintii Muuse sida ay u matalayey wax sii sheegidda addoonsiga ee Laawiyiintii laba iyo labaatan iyo lix. Warbixintii ay soo bandhigeen Yashuuca iyo Kaaleeb waxay ahayd oo keliya ku celcelinta “warbixintii” Ilaah intii lagu jiray taariikhdii samatabbixintooda addoonsiga. Tan iyo dhalashadii Muuse iyo wixii ka dambeeyey, Ilaah wuxuu ballanqaaday inuu iyaga ka bixin doono addoonsiga oo uu gelin doono dalkii qarniyo ka hor loo ballanqaaday Ibraahim. Yashuuca iyo Kaaleeb waxay matalayaan kuwii ku adkaystay warbixintii aasaaska ahayd, halka tobanka basaase ee kale ay diideen in Ilaah dhab ahaan bixiyey warbixintaas.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Markaasaa shirkii oo dhammu codkoodii kor bay u qaadeen, wayna qayliyeen; oo dadkiina habeenkaas way ooyeen. Oo reer binu Israa'iil oo dhammu Muuse iyo Haaruun bay ku gunuunaceen; shirkiina oo dhammuna wuxuu ku yidhi, Ilaahow, bal inaynu ku dhiman lahayn dalkii Masar! Ama bal inaynu cidladaan ku dhiman lahayn! Oo maxaa Rabbigu inoogu keenay dalkanu, inaynu seef ku dhacno, oo naagahayaga iyo carruurtayaduna booli u noqdaan? Sow innaguma roonaa inaan Masar ku noqonnno? Markaasay isu yidhaahdeen, Aynu taliye yeelanno, oo aynu Masar ku noqonno. Tirintii 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Markii sannadkii 1863 James White uu maqaal ku qoray Review and Herald oo uu ku diiday fahamkii Miller ee “toddobada jeer,” isla sannadkaasna Uriah Smith uu daabacay shaxdii been-abuurka ahayd ee aan wax tixraac ah ku lahayn “toddobada jeer” ee Laawiyiintii, White iyo Smith labaduba waxay dhinac iska dhigeen hawshii William Miller, waxayna adeegsadeen habraaca kitaabiga ah ee Protestantism-ka riddada ah. Habraacii kuwa riddada ah, kuwaas oo ay dhawaan ku tilmaameen “gabdhaha Baabuloon,” ayaa loo adeegsaday dood ahaan si loo diido farriintii Miller ee malaa’ig Jibriil hagaysay. Imtixaankii tobnaad ee Israa’iiltii hore, waxay si toos ah u yidhaahdeen, “Aynu samaysanno amiir, oo aynu Masar ku noqonno.” Guul-darradii imtixaanka tobnaad iyo kii ugu dambeeyey waxay ku salaysnayd diidmada “warbixinta” oo waafaqsanayd warbixintii bilowgii, iyo rabitaanka in dib loogu noqdo addoonsigii Masar. Markii Yeremyaah si astaan ahaan ah u metelay kuwii ka niyad jabay saadaashii fashilantay ee 1843, Ilaah si gaar ah ayuu ugu yeedhay inuu Ilaah iyo xamaasaddiisii hore ee farriinta ku soo noqdo, hase yeeshee sidoo kale wuxuu ku amray inuusan marna dib ugu noqon kuwii lagu aqoonsaday gabdhaha Baabuloon.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaasaan dib kuu soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad ka soocdo waxa qaaliga ah waxa liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuugu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Yeremyaah 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
Sannadkii 1863, James White iyo Uriah Smith waxay magacaabeen kabtan cusub si uu ugu hoggaamiyo dib ugu noqoshada meesii lagu amray inayan tegin. Yashuuca iyo Kaaleeb waxay matalaan kuwii doonayay inay hore u socdaan; White iyo Smithna waxay matalaan kuwii doonayay inay dib u noqdaan.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Qodob kale oo u baahan in laga xuso tuduca laga soo qaatay Tirintii ayaa ah in fallaagadii ugu dambaysay, taas oo xukuntay in dhammaan fallaagada lagu dhinto cidlada afartaatan sano ee soo socda, ay tahay mid ka mid ah labada tixraac ee aasaasiga ah ee dhidibada u taaga mabda’a maalin sannad u dhiganta ee waxsii sheegista Kitaabka Quduuska ah, kaas oo laga yaabo inuu ahaa xeerkii waxsii sheegista ee ugu muhimsanaa ee Miller loo adeegsaday furitaanka farriinta injiilka weligiis ah iyo malaa’igta kowaad. Markhaatiga kale ee kitaabiga ah ee xeerkan waxaa laga helaa kitaabka Ezekiel.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Oo markaad kuwiias dhammaysid, mar kale dhinacaaga midig u seexo; oo waxaad qaadi doontaa xumaanta reer Yahuudah afartan maalmood; maalin kasta waxaan kaaga dhigay sannad. Yexesqeel 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Waxa inta badan aan la dareemin marka la eego labada aayadood ee dhidibada u taagay mabda’a ah in maalin loo qaato sannad waa duruufaha taariikheed ee ku xeeran labadaas aayadood.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Markii lagu qiyaaso tirada maalmihii aad dalka soo basaasteen, oo ah afartan maalmood, maalin kastana sannad u ah, waxaad qaadi doontaan xumaatooyinkiinna afartan sannadood, oo waxaad ogaan doontaan jebintayda ballanka. Tirintii 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Aayadda ku jirta Tirintii waxay dhacday bilowgii Israa’iiltii qadiimiga ahayd, waxayna ka dhignayd fallaagada dadka axdiga Ilaah; aayadda ku jirta Yexesqeelna waxay dhacday dhammaadkii Israa’iiltii qadiimiga ahayd, waxayna ka dhignayd fallaagada dadka axdiga Ilaah. Ciqaabtii bilowgii waxay ahayd dhimasho cidlada gudaheeda, ciqaabtiina dhammaadku waxay ahayd addoonsi lagu galo dalkii cadaawayaashooda. Mabda’a maalin sannad u taagan yahay wuxuu adkaynayaa fallaagada dad axdi leh. Laba ciqaabood: middi bilowga, midna dhammaadka, hase ahaatee labaduba way kala duwanaayeen. Ti hore waxay ahayd dhimasho si tartiib-tartiib ah iyadoo lagu jiro socdaalkii cidlada, ti dambena waxay ahayd maxaabiisnimo iyo addoonsi Baabuloontii dhabta ahayd.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Markaasaa Muuse iyo Haaruun wejigooda ayay ku dhaceen hortii shirka oo dhan ee ururka reer binu Israa'iil. Oo Yashuuca ina Nuun, iyo Kaaleeb ina Yefunneh, oo ka mid ahaa kuwii dalka soo basaasay, dharkoodii ayay jeexjeexeen. Oo waxay la hadleen ururkii reer binu Israa'iil oo dhan, iyagoo leh, Dalka aannu dhex marnay si aannu u soo baadhno waa dal aad iyo aad u wanaagsan. Haddii Rabbigu nagu farxo, markaasuu dalkaas ina gelin doonaa oo ina siin doonaa; waana dal caano iyo malab la barwaaqaysan. Laakiin Rabbiga ha ku caasiyoobina, oo dadka dalka degganna ha ka cabsanina; waayo, iyagu waxay noo yihiin kibis; magangalkoodii waa ka tegey, Rabbiguna waa inala jiraa; sidaas daraaddeed ha ka baqina. Laakiinse ururkii oo dhammu waxay ku taliyeen in dhagax lagu dilo. Markaasaa ammaantii Rabbigu ka muuqatay teendhadii shirka hortii reer binu Israa'iil oo dhan. Rabbiguna wuxuu Muuse ku yidhi, Ilaa goormay dadkan i xanaajinayaan? Oo ilaa goormay i rumaysan waayaan, in kastoo calaamooyinkii aan dhexdooda ku sameeyey oo dhan? Waxaan iyaga ku dhufan doonaa belaayo, oo waan ka dhaxal beelin doonaa, adigana waxaan kaa dhigi doonaa quruun ka weyn oo ka xoog badan iyaga. Markaasaa Muuse Rabbiga ku yidhi, Markaas Masriyiintu way maqli doonaan, waayo, dadkaas xooggaagaad kaga soo bixisay dhexdooda; oo waxay taas u sheegi doonaan dadka dalka deggan; waayo, waxay maqleen in adiga, Rabbiyow, aad dadkan dhex joogto, in adiga, Rabbiyow, fool ka fool laguugu arko, iyo in daruurtaadu kor taagan tahay, oo aad hortooda ku socoto, maalinnimona tiir daruureed, habeenkiina tiir dab ah. Haddaba haddaad dadkan oo dhan u layso sida nin qudha, markaas quruumaha maqlay warkaaga waxay odhan doonaan, Rabbigu ma uu karayn inuu dadkan geliyo dalkii uu ugu dhaartay, sidaas daraaddeed ayuu cidlada ugu laayay. Haddaba imminka, waan ku baryayaaye, xoogga Sayidkaygu ha weynaado, sidaad u hadashay adigoo leh, Rabbigu waa dulqaad badan yahay, naxariistiisuna way weyn tahay, xumaanta iyo xadgudubkana wuu cafiyaa; laakiinse sinnaba ugama dhigayo dembilaha inaanu eed lahayn, isagoo xumaantii aabbayaasha ka daba geeya carruurta tan iyo farcanka saddexaad iyo kan afraad. Waxaan ku baryayaaye, xumaanta dadkan u cafi sida ay u weyn tahay naxariistaadu, sidaad dadkan uga cafiday tan iyo Masar ilaa hadda. Tirintii 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Taariikhda aayadahan lagu matalay waxay noqotay astaan Kitaabiga ah oo loo yaqaan “maalinta cadho-kicinta.” “Maalinta cadho-kicinta” waxaa lagu xusay Sabuurka sagaashan iyo shan, Yeremyaah laba iyo soddon, iyo Cibraaniyada saddex, hase yeeshee hadda astaan taas kama hadli doonno. Waxaa jira mabda’ muhiim ah oo lagu aqoonsaday tuducii hore oo ay khasab tahay in la garwaaqsado. Mabda’aas waxaa sidoo kale tusaale u ah nebi Samuu’eel, Luusifer, Ellen White, iyo dabcan Muuse ee tuducan.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Oo waxay ku yidhaahdeen, Bal eeg, adigu waad gabowday, wiilashaaduna jidkaaga kuma socdaan; haddaba boqor nooga dhig inuu noo garsooro sida quruumaha oo dhan. Laakiinse Samuu’eel arrintaasu way ka xumaatay markay yidhaahdeen, Boqor noo sii inuu noo garsooro. Markaasaa Samuu’eel Rabbiga baryay. Rabbiguna wuxuu Samuu’eel ku yidhi, Codka dadka ku maqal wax kasta oo ay kugu yidhaahdaan; waayo, kuma ay diidin adiga, laakiinse anigay i diideen inaan iyaga u taliyo. Sida shuqulladii ay sameeyeen oo dhan tan iyo maalintii aan iyaga Masar ka soo bixiyey ilaa maantadan, kuwaas oo ay igaga tageen oo ay ilaahyo kale ugu adeegeen, sidaas oo kalay adigana kuugu sameeyaan. Haddaba sidaas daraaddeed codkooda maqal; hase ahaatee si adag ugu markhaati fur, oo tus sida boqorka iyaga u talin doona uu yeeli doono. Markaasaa Samuu’eel erayadii Rabbiga oo dhan u sheegay dadkii boqorka isaga weyddiistay. Oo wuxuu yidhi, Tanu waxay ahaan doontaa sida boqorka idiin talin doona uu yeeli doono: Wuxuu wiilashiinna u qaadan doonaa nafsaddiisa, si ay gaadhifardoodkiisa ugu adeegaan oo ay fardooleydiisa u noqdaan; qaarna waxay hor ordi doonaan gaadhifardoodkiisa. Oo wuxuu nafsaddiisa u magacaabi doonaa taliyayaal kun kun u taliya iyo taliyayaal konton konton u taliya; qaarna wuxuu u diri doonaa inay beertiisa falaan, oo goosashada dalaggiisana goostaan, oo sameeyaan qalabkiisa dagaalka iyo qalabka gaadhifardoodkiisa. Oo gabdhihiinnana wuxuu u qaadan doonaa inay noqdaan kuwa cadarka iyo macmacaanka diyaariya, iyo kuwa wax karsada, iyo kuwa rootiga dubta. Oo beerihiinna, iyo beero canabkiinna, iyo geedihiinna saytuunka ah, kuwa ugu wanaagsanna, wuu qaadan doonaa oo addoommadiisa siin doonaa. Oo iniinkiinna iyo beero canabkiinnaba meeltobnaadkiisa wuu qaadan doonaa, oo saraakiishiisa iyo addoommadiisa siin doonaa. Oo addoommadiinna ragga ah, iyo addoommadiinna dumarka ah, iyo barbaarradiinna ugu fiican, iyo dameerihiinnaba wuu qaadan doonaa, oo shuqulkiisa gelin doonaa. Idihiinna meeltobnaadkiisa wuu qaadan doonaa; idinkuna addoommadiisa baad ahaan doontaan. Oo maalintaas waxaad ka qaylin doontaan boqorkiinna aad doorateen aawadiis; oo Rabbigu maalintaas idin maqli maayo. Habase yeeshee dadku way diideen inay codkii Samuu’eel maqlaan, oo waxay yidhaahdeen, Maya; laakiinse waxaannu doonaynaa in boqor noo taliyo; si aannu annaguna u noqonno sida quruumaha oo dhan; iyo in boqorkayagu noo garsooro, oo naga hor baxo, oo dagaalladayada noo dagaallamo. Markaasaa Samuu’eel maqlay erayadii dadka oo dhan, oo Rabbiga dhegihiisa ugu celiyey. Rabbiguna wuxuu Samuu’eel ku yidhi, Codkooda maqal, oo boqor uga dhig. Markaasaa Samuu’eel raggii reer binu Israa’iil ku yidhi, Midkiin kastaaba magaaladiisii ha tago. 1 Samuu’eel 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Qoraalkan, reer binu Israa’iilkii hore waxay diideen Ilaah inuu ahaado boqorkooda, taariikhduna waxay tilmaamaysaa hore wakhtigii ay ku dhawaaqeen inaanay lahayn boqor aan ka ahayn Kaysar. Waxay diideen xukunkii tooska ahaa ee Ilaah, waxayna ku adkaysteen in loo siiyo boqor ka soo jeeda dadkooda, si ugu dambayntii ay ugu dhawaaqaan in boqorkoodu yahay boqor Roomaan ah. Boqorka Roomaanka ah ee maalmaha ugu dambeeya waa baadariga Rooma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Laakiin iyagu way ku qayliyeen, Ka fogee isaga, ka fogee isaga, iskutallaabta ku qodob. Bilaatos wuxuu ku yidhi iyagii, Boqorkiinna miyaan iskutallaabta ku qodbaa? Wadaaddadii sare waxay ku jawaabeen, Boqor kale ma lihin Qaysar mooyaane. Yooxanaa 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Diidmada teokraasiyaddu waxay Samuu’eel ula ahayd wax aad u gef badan oo shakhsi ah, sidaas darteedna wuxuu u fahmay inay tahay diidmo loo jeediyey xafiiskiisii nebinnimo. Laakiin Ilaah wuxuu hubiyey in Samuu’eel fahmo in diidmadoodu ay ahayd mid Ilaah loo diiday, ee aanay nebigii ahayn. Labadan tuduc ee soo bandhigaya xidhiidhkii nebinnimo ee Muuse iyo Samuu’eel la lahaayeen kacdoonkii Israa’iiltii hore, ciqaabtii kacdoonkaas ka dambaysayna may noqon dhammaadkii Israa’iiltii hore. Weli waxaa jiray koox uu matalayey Yashuuca iyo Kaaleeb oo geli doonta Dhulkii Ballanka, sheekada Samuu’eelna dhammaadka Israa’iiltii hore wuxuu ahaa gunaanadkii boqorradii Israa’iil, ee ma ahayn bilowgii.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Muuse wuxuu Ilaah kula hadlay si uu u sii wado la macaamilka reer binu Israa’iiltii hore, waayo Muuse wuxuu ku dooday in haddii markaas lagu soo afjaro ay taasi si khaldan u matali lahayd taariikhda quduuska ah ee samatabbixinta dadkiisa iyo ballanqaadkiisii ahaa inuu ku hoggaamin doono dhulkii Ilaah u ballanqaaday Ibraahim. Qodobka halkan ku jiraa waa in Ilaah doorto inuu kacdoonka u oggolaado inuu labadaba dhaco oo sii socdo marka uu damacsan yahay inuu kacdoonka u adeegsado markhaati runta ah.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Dabeecadda cadho xaq ah oo uu muujiyey Samuu’eel waxa sidoo kale muujisay Ellen White.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Waligay weligay maan arag dhexdeenna dadkeenna isku-filnaansho sidaas u adag iyo diidmo aan la aqbali doonin lana qiri doonin iftiin, sidii lagu muujiyey Minneapolis. Waxaa lay tusay in aan midna ka mid ah kooxdii ku naaloonaysay ruuxii lagu muujiyey shirkaas mar dambe heli doonin iftiin cad oo uu ku garto qaayaha qaaliga ah ee runta samada looga soo diray ilaa ay kibirkooda is-hoosaysiiyaan oo ay qirtaan in aanay ku dhaqaaqayn Ruuxa Ilaah, balse maskaxdooda iyo qalbiyadooduba ay ka buuxeen eex. Rabbigu wuxuu doonayay inuu u soo dhowaado, inuu barakeeyo, oo uu ka bogsiiyo dib-u-dhicisyadooda, laakiinse ma ay dhegaysan. Waxaa ku dhaqaajinayay isla ruuxii kiciyey Qorax, Daataan, iyo Abiraam. Nimankaas reer binu Israa’iil waxay go’aansadeen inay ka hor yimaadaan caddayn kasta oo muujin lahayd inay qaldanaayeen, waxayna ku sii socdeen oo ku sii socdeen jidkoodii fallaagowga ilaa kuwo badan laga leexiyey si ay ula midoobaan.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Kuwanu yay ahaayeen? Ma ahayn kuwa itaalka daran, mana ahayn kuwa jaahiliinta ah, mana ahayn kuwa aan iftiimin. Kacdoonkaasna waxaa ku jiray laba boqol iyo konton amiir oo shirkii caan ku ahaa, rag magac leh. Maxay ahayd markhaatifurkoodu? ‘shirku kulligiis waa quduus, mid kasta oo iyaga ka mid ahna waa quduus, Rabbiguna wuu ku dhex jiraa iyaga; haddaba maxaad isu sarraysiiseen oo aad isaga kor dhigtay shirkii Rabbiga?’ [Tirintii 16:3]. Markii Qorax iyo kuwii la socday ay ku halligmeen xukunka Ilaah hoostiisa, dadkii ay khiyaaneeyeen gacanta Rabbiga kuma ay arkin mucjisadan. Shirkii oo dhammu subaxdii xigtay waxay Muuse iyo Haaruun ku eedeeyeen, iyagoo leh, ‘Waxaad disheen dadkii Rabbiga’ [aayadda 41], oo belaayadiina waxay ku dhacday shirka, in ka badan afar iyo toban kunna way halligmeen.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Markii aan damcay inaan ka tago Minneapolis, malaa’igtii Rabbigu way i ag istaagtay oo waxay tidhi: ‘Sidaas ha ahaato; Ilaah wuxuu kuu hayaa hawl aad meeshan ka qabato. Dadku waxay ku socdaan isla fallaagadii Qorax, Daataan, iyo Abiiraam. Waxaan kugu dejiyey meeshaadii ku habboonayd, taas oo kuwa aan iftiinka ku jirin ayan qiran doonin; markhaatifurkaagana ma dhegaysan doonaan; laakiin Anigu waan kula jiri doonaa; nimcadayda iyo xooggeyga ayaa ku taageeri doona. Adiga ma aha kan ay quudhsanayaan, laakiinse waa rasuullada iyo farriinta aan dadkayga u soo diro. Waxay quudhsi u muujiyeen erayga Rabbiga. Shayddaan ayaa indhahooda ka indho tiray oo garashadooda qalloociyey; oo haddaan naf waluba ka toobad keenin dembigooda this, madaxbannaanidan aan quduuska ahayn ee aflagaaddo ku ah Ruuxa Ilaah, waxay ku socon doonaan gudcur. Waxaan ka qaadi doonaa laambadda meesheeda, haddaanay toobad keenin oo aanay soo noqon, si aan u bogsiiyo. Waxay daciifiyeen araggoodii ruuxiga ahaa. Ma ay doonaynin in Ilaah muujiyo Ruuxiisa iyo xooggiisa; waayo, waxay leeyihiin ruux jees-jees iyo karaahiyo ka qaba eraygayga. Fudayd, wax-ma-tarnaan, kaftan, iyo majaajillo ayaa maalin walba lagu dhaqmaa. Qalbiyadooda uma ay jeedin inay i doondoonaan. Waxay ku socdaan dhimbiilaha ay iyagu shiteen, oo haddaanay toobad keenin waxay ku jiifsan doonaan murugo. Rabbigu sidaas buu leeyahay: Istaag meesha waajibkaaga; waayo, waan kula jiraa, kumana tegi doono, kumana dayrin doono.’ Erayadan xagga Ilaah ka yimid kuma aanan dhicin inaan iska indho tiro.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Walaal White waxaa lala simay dabcigii Samuu’eel, waxaana loo sheegay inay la joogto fallaagada iyo fallaagadooda oo ay “istaagto” “booska” “waajibaadkeeda.” Waxaa lagu amray inay booskeeda istaagto, ka dib markii iyadu (nebiyaddii) go’aansatay inay fallaagada iyo fallaagadooda iskood iskaga tagto.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Xeerka sheegista ugu horraysa, oo ah qayb asaasi ah oo ka mid ah mabda’a Alfa iyo Oomeega, wuxuu tilmaamayaa in markii ugu horraysa ee mawduuc la xuso ay leedahay muhiimad aad u sarraysa. La xidhiidha bilowgii ugu horreeyey ee fallaagadii Luusifer waxay ahayd xaqiiqda ah in haddii Ilaah doonayo, uu lahaa awooddii oo dhan ee lagama maarmaanka u ahayd inuu baabi’iyo Luusifer isla fikraddii ugu horraysay ee damacnimo nafeedka ah ee ka soo bilaabatay gudaha maskaxda Luusifer. Ilaah wuu ka saari kari lahaa Luusifer abuurista, wuxuuna leeyahay awooddaas oo haddii uu doortay inuu sidaas yeelo, uu ugu samayn kari lahaa si aanay malaa’igaha kale xataa u ogaan waxa dhacay. Dabcan, taas ma uu samaynin, waayo waxyaalaha kale dhexdood waxay ahaan lahayd dafiraad dabeecaddiisa ah; hase yeeshee wuxuu leeyahay awoodda abuurista ee u saamixi lahayd inuu sameeyo isla waxaas. Laakiin ma uu samaynin. Isagoo dulqaad badan ayuu u oggolaaday fallaagadu inay noqoto qayb ka mid ah markhaatiga dabeecaddiisa, qayb ka mid ah maragga murankii ka bilaabmay samada oo ugu dambayntii iman lahaa dhulka. Tani waa waxa wada-hadalkii Muuse u qabtay Israa’iiltii hore. Ilaah wuxuu u oggolaaday jiilkii fallaagada ahaa inay ku dhintaan cidlada, wuxuuna taariikhdaas uga dhigay tusaale kitaabi ah si uu u sii ambaqaado runta la xidhiidha injiilka weligiis ah.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Sidaas oo kale waxay ahayd diidmada Ilaah oo Boqor looga diiday waagii Samuu’eel. Samuu’eel waxaa lagu amray inuu sii wado oo uu istaago meeshiisa waajibka, in kasta oo ay jireen qancintiisii shakhsiyeed iyo aqoontiisii nebiyadeed. Qaybtan ka mid ah ilaalinta nebiyadeed iyo taariikheed ee Ilaah ayaa sidoo kale lagu garanayaa dib-u-dhiska macbudka ka dib maxaabiistii Baabuloon. Ilaah wuxuu sii sheegay oo xukumay qayb kasta oo ka mid ah toddobaatanka sannadood ee maxaabiista; soo noqoshada Yeruusaalem, dib-u-dhiska Yeruusaalem, macbudka, iyo jidadka iyo derbiyada. Wuxuu dejiyey waxsii sheegyada wakhtiga ee lagu aqoonsanayay goorta laga xorayn doono maxaabiista. Wuxuu cadeeyey inta amar ee jiri doonta si loo calaamadiyo bilowga laba kun iyo saddex boqol oo sannadood. Wuxuu Kuuros magiciisa ku sheegay, boqorkii gaalka ahaa ee habraaca ku bilaabi lahaa amarkii ugu horreeyey. Dhammaan qaybihii dib-u-dhiska Yeruusaalem iyo macbudka si gaar ah ayaa loo tilmaamay, isaguna wuxuu kiciyey niman xaq ah iyo nebiyo si ay hawsha u gutaan.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
In kasta oo ay jireen dhammaan ogaanshaha hore ee nebiyannimada rabbaaniga ah iyo faragelinta muuqata, haddana fallaagadii horseeday maxaabiisnimadii Baabuloon waxay mar hore soo afjartay joogitaankiisii shakhsiga ahaa ee uu la lahaa dadka Ilaah. Ammaantii Shekinah mar dambe kuma soo noqon macbudkii dib loo dhisay. Taariikhda oo dhammu waxaa loo adeegsaday in lagu bixiyo qaab-dhismeed nebiyannimo oo loogu talagalay taariikhda dhammaadka dunida, in kastoo macbudka mar dambe aan lagu barakayn joogitaanka Shekinah ee Quduuska ugu Quduusan. Dareenkaas, macbudkii dib loo dhisay wuxuu markhaati u ahaa, ma aha joogitaanka Ilaah, balse fallaagadii Israa’iil. Hase yeeshee nebiyadii taariikhdaas, sida Samuu’eel iyo Sister White ee Minneapolis, waxay sii wadeen inay u adeegaan kaalinta nebiyada.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Kacdoonkii Luusiifer waa waxa ugu horreeya ee lagu xusay muranka weyn ee u dhexeeya Masiixa iyo Shayddaanka, Ilaahna wuxuu oggolaaday in kacdoonkaasi sii socdo ujeeddooyinkiisa aawadood. Samuu’eel, in kasta oo caradiisa xaqa ah ee ka dhanka ahayd damaca reer binu Israa’iil ee ah inay la mid noqdaan quruumaha kale, ayaa loo amray inuu ka qayb qaato subkidda labadii boqor ee ugu horreeyey. Nebiyadii Ilaahna waxay ka qayb qaateen dib u dhiska macbudka Ilaah, kaas oo ahaa macbudkii aan mar dambe yeelan doonin joogitaanka shekiina ee Ilaah.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Kuwa adeegsanaya “weelashooda sheekooyinka mala-awaalka ah” ka geesta Erayga nebinnimada, iyagoo isku dayaya inay qariyaan fallaagowgii Adventism-ka ee 1863, oo doorta inay dooddooda ku saleeyaan caqliga ah in haddii wax qaldan ka dhaceen 1863, nebiyaaddii ay mamnuuci lahayd, waxay si ula kac ah uga jaahil yihiin mabda’a koowaad ee lagu aqoonsaday xuska ugu horreeya ee fallaagowga ka dhanka ah Ilaah. Ilaah wuxuu u oggolaadaa fallaagowga ujeeddooyinkiisa gaarka ah aawadood, oo haddii uu doorto in nebiyadiisu dhexdhexaad ahaadaan ama ka aamusaan fallaagooyinka iman kara, taasu waa doorashadiisa.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Marka aynu bilaabayno inaan tixgelinno geeddi-socodkii imtixaanka ee 1844 ilaa 1863, kaas oo lagu matalay tobanka imtixaan ee reer binu Israa’iilkii hore ku guuldarraysteen ka dib markay ka gudbeen Badda Cas, waxaa lagama maarmaan ah in la fahmo xaqiiqadan Kitaabiga ah. Nebiyadii Ilaah waxay u shaqeeyaan sida nebiyadiisa wakhtiyada addeecidda iyo caasinnimada labadaba, mararka qaarkoodna ma ay diidaan arrimo dusha sare uga muuqanaya wax nebi laga filan lahaa inuu diido. Mararka qaarkood si cad ayay uga warqabaan fallaagada, hase yeeshee waa la xannibaa, marar kalena Rabbigu gacantiisa ayuu indhahooda saaraa marka ay timaaddo fallaagadu. Marka aragtidaas la aqoonsado, 1863 waxay noqotaa calaamad-marxaladeed muhiim ah taariikhda boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, labadaba geeska Protestantism-ka iyo geeska Jamhuuriyadnimada.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Aniguna waxaan ku hadlay nebiyada, oo waxaan badiyey muujiyooyin, oo waxaan ku adeegsaday masaallo, anigoo u maraya adeegidda nebiyada. Hoosheeca 12:10.