Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Wax yar ka hor intaan albaabka nimcadu xidhmin ayaa amar la bixiyey oo leh, “ha shaabadayn hadallada wax sii sheegidda ee kitaabkan.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Oo wuxuu igu yidhi, Ha xidhin erayada waxsii sheegidda kitaabkan; waayo, wakhtigu waa dhow yahay. Kii aan xaqa ahayn, ha sii ahaado mid aan xaq ahayn; kii wasakhaysanna, ha sii ahaado mid wasakhaysan; kii xaqa ahuna, ha sii ahaado mid xaq ah; kii quduuska ahuna, ha sii ahaado mid quduus ah. Muujintii 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Cutubka shanaad ee Muujintii, Ilaaha Aabbaha ah wuxuu ku fadhiyaa carshigiisa, gacantiisana waxaa ku jira kitaab toddoba shaabad lagu xidhay.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Oo waxaan gacanta midig ee kii carshiga ku fadhiyey ku arkay kitaab gudihiisa iyo dibaddiisaba ku qoran, oo lagu xidhay toddoba shaabadood. Muujintii 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Sida qisada ka bilaabmaysa aayadda koowaad oo ku sii socota ilaa cutubka toddobaad, waxaynu aragnaa in Ciise, oo loo matalay Libaaxa qabiilka Yahuudah, uu yahay Kan kitaabka ka qaata gacanta Aabbihiis oo bilaaba inuu si tartiib-tartiib ah u furo shaabadaha. Markuu furo shaabadda lixaad oo uu soo bandhigo farriinta ay shaabaddu matalayso, cutubka lixaad wuu dhammaadaa. Wuxuu ku dhammaadaa su’aal u gudubta cutubka toddobaad, halkaas oo aynu ka helayno jawaabta su’aasha lagu kiciyey aayadda ugu dambaysa ee cutubka lixaad.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Waayo, maalintii weynayd ee cadhadiisu way timid; oo bal yaa awoodi doona inuu istaago? Muujintii 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Cutubka toddobaad wuxuu soo bandhigayaa boqolka iyo afartan iyo afar kun iyo “dadkii badnaa.” Ka dib marka dadka Ilaah lagu soo bandhigo cutubka toddobaad, markaas ayaan helaynaa shaabaddii toddobaad oo ah tii u dambaysay oo la furayo. Nebi-sheegidda keliya ee kale ee ku jirta kitaabka Muujintii oo la shaabadeeyey waa toddobada onkod ee cutubka tobnaad. Ujeeddada fudud waa in nebi-sheegidda keliya ee ku jirta kitaabka Muujintii ee la shaabadeeyey oo la furi karo ka hor intaan muddada imtixaanku xidhmin ay tahay “toddobada onkod.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Sannado, haddii aanay tobannaan sannado ahayn, Future for America waxa ay aqoonsatay waxa ay “onkodyada toddobadu” matalaan. “Onkodyada toddobadu” waxa ay matalaan taariikhda dhaqdhaqaaqii Millerite laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844. Sister White waxay xaqiijinaysaa xaqiiqadan, waxayna ku dartaa in “onkodyada toddobadu” sidoo kale matalaan “dhacdooyin mustaqbalka ah oo lagu muujin doono sida ay u kala horreeyaan.” Soo-bandhigid faahfaahsan oo ku saabsan xaqiiqooyinkan waxa laga heli karaa Habakkuk’s Tables, kuwa aan aqoon u lahayn xaqiiqooyinkan nebiyadeed dartood.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Runta toddobada onkod ee hore loo soo bandhigay weli waa run, laakiin tan iyo Agoosto ee sannadkan Rabbigu gacantiisa ayuu ka qaaday mawduucyadan, oo waxgarad dheeraad ahna waa la muujiyey. Waxaynu ka bilaabi doonnaa cutubka tobnaad ee Muujintii, dabadeedna waxaynu eegi doonnaa faallada Walaasha White ee ku saabsan cutubkaas. Inta aynaan taas samayn, waa in aynu aqoonsannaa laba qodob oo aan la xiriirin tixgelinta toddobada onkod.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Qodobka koowaad waa in aqoonsiga runta toddobada onkod ee imminka la furay uu u baahan yahay dhowr xariiq oo run ah si wax kasta oo toddobada onkod ay matalaan loogu meeleeyo booskooda saxda ah. Halkan waxaan ku baryayaa, waa samirka quduusiinta. Qodobka labaad ee arrintan la xidhiidha waa in barnaamijka soo saara soo-bandhigga maqalka ee maqaalladan uu leeyahay xaddid ku saabsan inta wakhti ee uu akhrin karo oo ku hadli karo. Mid kasta oo ka mid ah maqaalladu waa inuu ku habboonaadaa muddadaas wakhtiga ah. Bilowgii daraasaddanba, waxaan idinku wargelinayaa in ay u baahan doonto dhowr maqaal si loo aasaaso runta ay toddobada onkod matalaan. Haddaba aynu u gudubno cutubka tobnaad.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Oo anna waxaan arkay malaa’ig kale oo xoog badan oo samada ka soo degaysa, iyadoo daruur huwan; qaanso-roobaadna wuxuu saarnaa madaxeeda, wejigeeduna wuxuu ahaa sida qorraxda, cagahaheeduna sida tiirar dab ah. Gacanteedana waxaa ku jiray kitaab yar oo furan; waxayna cagta midigeed saartay badda, tan bidixdana dhulka, Oo waxay ku qaylisay cod weyn sida marka libaaxu ciyo; oo markii ay qaylisayna, toddobadii onkod ayaa codadkoodii ku hadlay. Oo markii toddobadii onkod ay codadkoodii ku hadleen, ayaan damcay inaan qoro; markaasaan maqlay cod samada ka leh, Xir waxyaalihii toddobada onkod ku hadleen, hana qorin. Markaasaa malaa’igtii aan arkay oo badda iyo dhulka dul taaganayd gacanteedii u taagtay samada, Oo ku dhaaratay Kan weligiis iyo weligiis nool, kan abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, inaan wakhti dambe jiri doonin; Laakiin wakhtiga codka malaa’igta toddobaad, markay bilaabi doonto inay buunka afuufto, qarsoodiga Ilaah waa la dhammaystiri doonaa, siduu ugu sheegay addoommadiisa nebiyada ah. Codkii aan samada ka maqlayna mar kale ayuu ila hadlay, oo wuxuu igu yidhi, Tag oo qaado kitaabka yar oo furan ee ku jira gacanta malaa’igta badda iyo dhulka dul taagan. Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii kitaabka yar. Oo waxay igu tidhi, Qaado oo cun; calooshaadana wuu qadhaadhin doonaa, laakiin afkaaga wuxuu ugu macaanaan doonaa sida malab. Markaasaan kitaabkii yaraa ka qaaday gacanta malaa’igta, oo waan cunay; afkaygana wuxuu ugu macaanaa sida malab; oo markaan cunay dabadeed, calooshaydu way qadhaadhatay. Oo waxay igu tidhi, Waa inaad mar kale wax ka sii sheegtaa dadyow badan, iyo quruumo, iyo afaf, iyo boqorro. Muujintii 10:1–11.
Commenting on chapter ten, Sister White states:
Iyadoo ka faalloonaysa cutubka tobnaad, Sister White waxay leedahay:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Malaa’igga xoogga badan oo Yooxanaa wax baray ma ahayn qof ka hooseeya Ciise Masiix. Inuu cagtiisa midig saaray badda, tan bidixna dhulka engegan, waxay muujinaysaa doorka uu ka fulinayo dhacdooyinka gabagabada murankii weynaa ee uu Shayddaan la leeyahay. Meeshan uu taagan yahay waxay tilmaamaysaa xooggiisa iyo amarkiisa sarreeya ee ka taliya dunida oo dhan. Muranku wuxuu sii xoogaystay oo sii adkaaday qarniba qarniga ka dambeeya, wuuna sidaas ku sii socon doonaa ilaa dhacdooyinka ugu dambeeya, marka hawlgalka xeeladaysan ee quwadaha gudcurku gaadho heerkoodii ugu sarreeyey. Shayddaan, isaga oo la midoobay niman shar leh, wuxuu khiyaanayn doonaa dunida oo dhan iyo kiniisadaha aan aqbalin jacaylka runta. Laakiin malaa’igga xoogga badani wuxuu dalbanayaa fiiro. Wuxuu ku qayliyaa cod weyn. Wuxuu doonayaa inuu kuwa Shayddaan la midoobay si ay runta uga soo horjeestaan tuso xoogga iyo amarka codkiisa.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Kadib markii toddobadan onkod ay codkoodii ku hadleen, waxaa amarka loo keenay Yooxanaa sida loo keenay Daanyeel oo ku saabsan kitaabka yar: ‘Shaabadeeya waxyaalihii ay toddobada onkod ku hadleen.’ Kuwani waxay khuseeyaan dhacdooyin mustaqbalka ah oo lagu muujin doono sida ay isugu xigaan. Daanyeel wuxuu istaagi doonaa meeshiisa dhammaadka maalmaha. Yooxanaa wuxuu arkaa kitaabka yar oo aan shaabadaysnayn. Markaas waxsii sheegyadii Daanyeel waxay helayaan meeshooda ku habboon farriimaha malaa’igta kowaad, labaad, iyo saddexaad ee dunida la siinayo. Furidda shaabadda kitaabka yaru waxay ahayd farriintii la xiriirtay wakhtiga.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Buugagga Daanyeel iyo Muujintii waa hal. Mid waa waxsii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay waxyaalaha qarsoon ee onkodyadu ku dhawaaqeen, laakiin waxaa lagu amray inuusan qorin.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Iftiinka gaarka ah ee Yooxanaa la siiyey oo lagu muujiyey toddobada onkod waxay ahayd sawirid dhacdooyin dhici lahaa intii ay socdeen farriimaha malaa’igta koowaad iyo tan labaad. Ma ay ahayn waxa ugu habboon in dadku ogaadaan waxyaalahan, waayo rumaysadkoodu waa in khasab ahaan la tijaabiyaa. Sida nidaamka Ilaah qabo, runno aad u yaab badan oo horumarsan ayaa la naadin lahaa. Farriimaha malaa’igta koowaad iyo tan labaad waa in la naadiyo, laakiin iftiin kale oo dheeraad ah lama muujinayn ka hor inta farriimahani aanay dhammayn shaqadooda gaarka ah. Tani waxaa lagu matalayaa malaa’igta iyadoo hal lug saaran badda, kuna dhawaaqaysa dhaar aad u quduus ah in wakhti dambe jiri doonin.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“Malaa’igga xoogga badan” ee soo degay Agoosto 11, 1840 wuxuu ahaa Masiixa, wuxuuna gacantiisa ku hayay farriin Yooxanaa lagu amray inuu cuno. Wixii Yooxanaa cunay waxay ahayd farriin, hase ahaatee waxay si gaar ah u ahayd farriin loogu talagalay in loo geeyo dadka Ilaah, ee aan loo geynin dunida. Waa muhiim in la garto cidda beegsanaysa tuducaas, waayo inkasta oo Masiixu soo degay Agoosto 11, 1840, taas oo calaamadisay awoodsiinta farriintii malaa’igta kowaad, sidaas darteedna muujisay goorta farriinta malaa’igta kowaad loo qaadi lahaa dunida oo dhan, haddana kitaabka yar ee Yooxanaa lagu amray inuu cuno wuxuu tilmaamayaa goortii Protestantism-ku uu huwigii Protestantism-ka ugu wareejiyey Millerites-ka. Markii Masiixu la soo degay kitaabka yar, wuxuu soo afjarayay xiriirkiisii axdiga ahaa ee uu la lahaa kaniisaddii cidlada ka timid, isla markaasna wuxuu aqoonsanayay dadka Millerites-ka ah inay yihiin dadkiisii cusub ee la doortay ee axdiga. Millerites-ku waxay ahaayeen dad aan markii hore ahayn dadka Ilaah. Nebiyadu marna isma khilaafaan.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 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. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Oo wuxuu igu yidhi, Wiilka Aadanow, cagahaaga ku istaag, oo waan kula hadli doonaa. Markuu ila hadlayna, Ruuxii baa i soo galay, oo cagahayga igu taagay, si aan u maqlay kii ila hadlayay. Oo wuxuu igu yidhi, Wiilka Aadanow, waxaan kuu dirayaa reer binu Israa'iil, quruun fallaagowday oo igu caasiyowday; iyaga iyo awowayaashoodba way igu xadgudbeen ilaa maantadan qudheeda. Waayo, iyagu waa carruur weji adag oo qalbi adag. Iyaga ayaan kuu dirayaa, oo waxaad ku odhan doontaa, Sayidka Rabbiga ahu wuxuu leeyahay sidan. Oo iyagu, ha maqlaan ama ha diidaane, (waayo, waa reer fallaagoobay,) haddana way ogaan doonaan in nebi dhexdooda joogay. Adiguna, Wiilka Aadanow, ha ka baqin iyaga, hana ka baqin erayadooda, in kastoo qodxan iyo yamaarug ay kula jiraan, oo aad dabaqalloocyo dhex deggan tahay; ha ka baqin erayadooda, hana ka nixina wajiyadooda, in kastoo ay yihiin reer fallaagoobay. Oo waxaad iyaga kula hadli doontaa erayadayda, ha maqlaan ama ha diidaane; waayo, aad bay u fallaago badan yihiin. Laakiinse adigu, Wiilka Aadanow, bal maqal waxaan kugu idhaahdo; ha noqon fallaago sida reerkan fallaagowga ah; afkaaga fur, oo cun waxaan ku siinayo. Markaan eegayna, bal eeg, gacan baa laysoo diray; oo, bal eeg, waxaa ku jiray kitaab duuban; oo hortayday ku kala bixisay; oo waxaa lagu qoray gudihiisa iyo dibaddiisaba; oo waxaa ku qornaa baroor, iyo oohin, iyo hoog. Oo weliba wuxuu igu yidhi, Wiilka Aadanow, cun waxaad hesho; kitaabkan duuban cun, dabadeedna tag oo la hadal reer binu Israa'iil. Sidaas daraaddeed afkaygii baan furay, oo wuxuu i siiyey inaan cuno kitaabkaas duuban. Oo wuxuu igu yidhi, Wiilka Aadanow, calooshaada quudi, oo uurkaaga ka buuxi kitaabkan duuban oo aan ku siinayo. Markaasaan cunay; oo afkaygana wuxuu ugu macaanaa sida malab oo kale. Oo wuxuu igu yidhi, Wiilka Aadanow, tag, u dhaadhac reer binu Israa'iil, oo erayadayda kula hadal. Waayo, looma kuu dirin dad hadalkoodu qalaad yahay oo afkoodu adag yahay, laakiinse waxaa laguu diray reer binu Israa'iil; looma kuu dirin dadyow badan oo hadalkoodu qalaad yahay oo afkoodu adag yahay, oo aanad erayadooda garan karin. Hubaal, haddaan kuu diri lahaa iyaga, way ku dhegaysan lahaayeen. Laakiinse reer binu Israa'iil kuma ay dhegaysan doonaan; waayo, aniga ima dhegaysanayaan; waayo, reerka binu Israa'iil oo dhammu waa weji adag yihiin oo qalbi adag yihiin. Bal eeg, wejigaaga waxaan ka dhigay mid ku xoog badan wejiyadooda, oo fooddaadana mid ku xoog badan fooddooda. Waxaan fooddaada ka dhigay dheeman ka sii adag dhagax adag; ha ka baqin iyaga, hana ka nixina wajiyadooda, in kastoo ay yihiin reer fallaagoobay. Oo weliba wuxuu igu yidhi, Wiilka Aadanow, erayadayda aan kula hadli doono oo dhan qalbigaaga ku qaado, dhegahaagana ku maqal. Yexesqeel 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Markii Masiixu la soo degay kitaabkii yaraa ee Yooxanaa qaatay oo cunay, afkiisa wuxuu ugu “macaanaa sida malab oo kale.” Yooxanaa Muujiyihii iyo Yexesqeel labaduba waxay farriin ka qaataan “gacanta” Masiixa. Yexesqeel, sidaas daraaddeedna Yooxanaa, wuxuu lahaa farriin uu gaadhsiiyo “reer binu Israa’iil,” ee ma ahayn kuwii Israa’iil dibaddeeda joogay. Haddii kuwii Israa’iil dibaddeeda joogay ay farriinta maqli lahaayeen, way aqbali lahaayeen, laakiinse Israa’iil ma ay aqbaleen, waayo “reerka oo dhan” ee Israa’iil “waa madax-adag yihiin oo qalbi adag.” Guriga Israa’iil oo dhan oo dhammaystiran (reerka oo dhan) gebi ahaantood way fallaagoobeen. Israa’iil sannadkii 1840 waxaa Muujintii cutubka tobnaad loogu metelay kiniisaddii cidlada ku jirtay. Waxay buuxiyeen koobkii wakhtigoodii tijaabada.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
In kasta oo aan farriinta la maqli doonin reer binu Israa’iil, haddana nebiga waxaa weli lagu amray inuu gaadhsiiyo farriinta kitaabka yar, si loogu qabsado mas’uuliyadda diidmadooda iftiinkii malaa’igtii kowaad. Buugaagta xukunka gudaheeda, waxaa lagu qabsan lahaa mas’uuliyadda diidmada ay diideen inay maqlaan farriintii “nebiga” ee “dhexdooda ku jiray.” In nebiga la diido waa in la diido farriintii malaa’ig Jibriil siiyey nebiga, taas oo isaguna uu ka helay Masiixa, kaas oo isaguna ka helay Aabbaha. Markii Masiixu hoos ugu soo degay isagoo gacantiisa ku sita farriinta kitaabka yar, waxay la simanayd markii Ruuxa Quduuska ahi ku soo degay baabtiiskiisii. Taas waxaa horay u sii astaysay Muuse markii uu joogay geedkii ololayay, waana isla islaamaddii jidka ahayd ee ka jirta dhaqdhaqaaq kasta oo dib-u-habayn ah.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Shaqada Ilaah ee dhulka ka socotaa waxay, qarniba qarni ka dambeeya, muujisaa isu-ekaansho aad u muuqata oo ka dhex jirta dib-u-habayn kasta oo weyn ama dhaqdhaqaaq kasta oo diini ah. Mabaadi’da Ilaah dadka ula macaamilo mar walba waa isku mid. Dhaqdhaqaaqyada waaweyn ee waqtigan jira waxay leeyihiin wax u dhigma kuwii waagii hore, waayo-aragnimada kaniisadduna ee qarniyadii hore waxay xambaarsan tahay casharro qiime weyn u leh wakhtigeenna.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Burburkii sarreyntii Boqortooyadii Cuthmaaniyiinta 11-kii Agoosto, 1840, (taas oo ah wakhtigii Yooxanaa iyo Yexesqeel cuneen kitaabkii yaraa ee ku jiray “gacanta” Masiixa,) ayaa calaamad u ah “xoojintii” farriintii malaa’igta kowaad oo “timid” “wakhtigii dhammaadka” sannadkii 1798. Waxaa la “xoojiyey” iyada oo lagu xaqiijiyey xeerkii nebiyadeed ee ugu mudnaa ee Milleriyiinta; mabda’a ah sannad halkii maalin. Dabadeed Masiixu wuxuu bilaabay inuu taago aasaaskii macbudka Milleriyiinta, siduu ku sameeyey baabtiiskiisii.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Iimaankii Nathana’eel ee gilgishanayey hadda waa la xoojiyey, markaasuu u jawaabay oo yidhi, ‘Rabbi, adigu waxaad tahay Wiilka Ilaah; adigu waxaad tahay Boqorka Israa’iil.’ Ciise ayaa u jawaabay oo ku yidhi, ‘Ma waxaad rumaysan tahay maxaa yeelay waxaan kugu idhi, Waxaan kugu arkay geedkii berdaha hoostiisa? Waxyaalo ka waaweyn kuwan ayaad arki doontaa.’ Markaasuu ku yidhi, ‘Runtii, runtii, waxaan idinku leeyahay, Hadda ka dib waxaad arki doontaan samada oo furanta, iyo malaa’igaha Ilaah oo kor ugu kacaya oo hoos ugu soo degaya Wiilka Aadanaha dushiisa.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Xertii ugu horreeyey, aasaaskii kaniisadda Masiixiga waxaa lagu dhisayay dadaal shakhsiyeed. Yooxanaa ayaa markii ugu horraysay laba ka mid ah xertiisii u tilmaamay Masiixa. Dabadeed midkood ayaa helay walaalkiis, oo u keenay Masiixa. Markaasuu isagu u yeedhay Filibos inuu raaco, isna wuxuu tegey isagoo raadinaya Natanaa’eel.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Markii Masiixu soo degay Agoosto 11, 1840 isagoo gacantiisa ku sita kitaabka yar oo furan, arrintaas waxaa horay loogu sii tusay dhaqdhaqaaqii dibuhabaynta ee taariikhda Masiixa intuu dhulka joogay, waayo dhaqdhaqaaq kasta oo dibuhabayn ahi wuxuu leeyahay isla astaamaha jidka. Muuse iyo dhaqdhaqaaqii dibuhabaynta ee uu hoggaaminayey markuu dibadda u soo baxay waxay lahaayeen isla astaanta jidka. Waayo-aragnimadii Muuse ee geedka gubanaya waxay astaan u ahayd Ruuxa Quduuska ah oo ku soo degaya baabtiiskii Masiixa, taas oo iyaduna astaan u ahayd 1840, taas oo haddana astaan u ah Sebtembar 11, 2001 markuu malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad soo degtay.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Imaanshaha” farriinta malaa’igta kowaad, iyo “imaanshaha” farriinta malaa’igta labaad, iyo “imaanshaha” farriinta malaa’igta saddexaad, dhammaantood waxaa lagu metelay malaa’ig. Malaa’igta kowaad gacanteeda waxaa ku jiray buug yar, tan labaadna gacanteeda waxaa ku jiray qoraal, tan saddexaadna gacanteeda waxaa ku jiray warqad duudduuban. Markhaatifurka laba ama saddex ayaa run lagu adkeeyaa. Saddexda malaa’igoodba, ha ahaato imaanshahooda ama xooggaynta loo sameeyey, gacantooda waxay ku hayaan farriin.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yooxanaa iyo Yexesqeel waxay matalaan kuwii cunay farriinta markii farriintii malaa’igta kowaad “la xoojiyey,” taas oo ah astaamo taariikheed ka duwan markii farriintii malaa’igta kowaad “timid” sannadkii 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Farqiga u dhexeeya “imaatinka” farriin iyo “awoodsiinteeda” waa kala-sooc aad u muhiim ah in la garto. Markaan tixgelinayno tuducda soo socota, ogow in ujeeddada malaa’igta koowaad ay la mid tahay ujeeddada malaa’igta ku jirta Muujintii siddeed iyo tobnaad oo dhulka ku iftiimisa ammaanteeda. Sidoo kale ogow in farriin kasta ay keento kala qaybsanaan, taasoo dhalisa laba nooc oo caabudayaal ah.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Waxaa la i tusay danayntii samada oo dhan ka qabtay hawsha ka socotay dunida dusheeda. Ciise wuxuu amray malaa’ig xoog badan [malaa’igtii kowaad] inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan soo muuqashadiisa labaad. Markii malaa’igtii ka tagtay hortiisa Ciise ee samada, iftiin aad u dhalaalaya oo ammaantiisu weyn tahay ayaa hortiisa ka sii socday. Waxaa la ii sheegay in hawshiisu ahayd inay dhulka ku iftiimiso ammaanteeda oo dadka uga digto cadhada Ilaah ee soo socota. Dad badan ayaa iftiinka aqbalay. Qaarkood waxay u ekaayeen kuwo aad u murugo iyo xurmo leh, halka kuwo kalena ay faraxsanaayeen oo aad u rayraynayeen. Kuwii iftiinka aqbalay oo dhan wejiyadoodii waxay u jeediyeen xagga samada, Ilaahna way ammaaneen. In kasta oo uu ku daatay dhammaan, qaar waxay keliya yimaadeen saamayntiisa hoosteeda, hase yeeshee qalbi ahaan uma ay aqbalin. Kuwo badan waxaa ka buuxsantay cadho weyn. Wadaaddo iyo dadweyne ayaa la midoobay kuwa xun, oo si adkaysi leh uga hor yimid iftiinkii ay malaa’igta xoogga badani soo daadisay. Laakiin kuwii wada aqbalay way ka go’een dunida, waxayna si dhow isugu midoobeen midba midka kale.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
Shayddaanka iyo malaa’igtiisiiba waxay si aad u dadaal badan ugu hawlanaayeen inay maskaxda dad inta ugu badan ee suurtagal ah ka jeediyaan iftiinka. Kuwii diidayna waxaa looga tegey gudcur. Waxaan arkay malaa’igta Ilaah oo dan iyo xiiso aad u qoto dheer ku ilaalinaysa dadkiisa sheegta inay yihiin kuwiisa, si ay u diiwaangeliso dabeecadda ay muujiyeen markii farriintii samada ka timid loo soo bandhigay. Oo markii dad aad u badan oo qiranayay jacaylka ay u qabaan Ciise ay farriintii samada kaga jeesteen quudhsi, majaajillo, iyo nacayb, malaa’ig gacanta ku haysata warqad duuban ayaa diiwaangelisay qormadaas ceebta leh. Samada oo dhan waxaa ka buuxsamay cadho xaq ah in Ciise sidaas loogu fududaado oo loogu quudhsado kuwa sheeganaya inay yihiin kuwii raacsanaa.
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Waxaan arkay niyad-jabkii kuwii aaminka ahaa, maadaama ayan Rabbigood u arkin wakhtigii la filayay. Waxay ahayd qasdiga Ilaah inuu mustaqbalka qariyo oo uu dadkiisa keeno meel go’aan laga gaaro. Haddii aan la wacdiyin wakhti cayiman oo ku saabsan imaatinka Masiixa, shaqadii Ilaah qoondeeyey lama ay dhammaan lahayn. Shayddaan wuxuu kuwo aad u badan ku hoggaaminayey inay mustaqbalka fog eegaan dhacdooyinka waaweyn ee la xidhiidha xukunka iyo dhammaadka wakhtiga nimcadu socoto. Waxay lagama maarmaan ahayd in dadka la keeno inay si daacad ah oo aad u daran u doondoonaan diyaar-garow hadda jira.
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Markii wakhtigu sii socday, kuwii aan si buuxda u aqbalin iftiinkii malaa’igta ayaa la midoobay kuwii quudhsaday farriinta, waxayna ku jeesteen kuwii niyad-jabka la kulmay iyagoo ku majaajiloonaya. Malaa’iguhu waxay calaamadeeyeen xaaladda kuwa sheeganaya inay yihiin kuwa Masiixa raacsan. Gudbidda wakhtigii la cayimay ayaa iyaga tijaabisay oo caddaysay, dad aad u badanna waxaa lagu miisaamay miisaanka oo lagu helay inay liitaan. Si cod dheer ayay u sheeganayeen inay Masiixiyiin yihiin, hase yeeshee ku dhowaad dhinac kasta way ku guuldarraysteen inay Masiixa raacaan. Shayddaanku wuxuu ku farxay xaaladda kuwa sheeganaya inay yihiin kuwa Ciise raacsan.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Wuxuu ku haystay dabinkiisa. Wuxuu intooda badan ku hoggaamiyey inay ka tagaan jidkii qummanaa, oo waxay isku dayayeen inay samada si kale uga fuulaan. Malaa’igahu waxay arkeen kuwa daahirka ah oo quduuska ah oo ku dhex qasmay dembilayaasha Siyoon ku jira iyo munaafiqiinta dunida jecel. Waxay ilaalinayeen xertii runta ahayd ee Ciise; laakiin kuwa xumaaday waxay saamayn ku yeelanayeen kuwa quduuska ah. Kuwii qalbiyadoodu ku gubanayeen rabitaan aad u daran oo ay ku arkaan Ciise waxaa walaalahoodii isku sheegtay lagu mamnuucay inay ka hadlaan imaatinkiisa. Malaa’igahu waxay daawadeen muuqaalkaas, oo waxay u naxariisteen hadhayga jeclaa muuqashada Rabbigooda.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Malaa’ig kale oo xoog badan [malaa’igta labaad] ayaa loo igmaday inay dhulka ku soo degto. Ciise wuxuu gacantiisa geliyey qoraal, oo markay dhulka timidna way qaylisay iyadoo leh, ‘Baabuloon waa dhacday, waa dhacday.’ Markaasaan mar kale arkay kuwii niyad jabay oo indhahooda u qaadaya xagga samada, iyagoo rumaysad iyo rajo ku sugaya soo muuqashada Rabbigooda. Laakiin kuwo badan waxay u ekaayeen inay ku sii jireen xaalad doqonnimo ah, sidii iyagoo hurda; hase ahaatee, wejiyadooda waxaan ka arkayay raad murugo qoto dheer ah. Kuwii niyad jabay waxay ka arkeen Qorniinka inay ku jireen wakhtigii dib-u-dhaca, iyo inay si samir leh u sugaan rumoobidda aragga. Isla caddayntii ku hoggaamisay inay Rabbigooda filaan sannadkii 1843, ayaa ku hoggaamisay inay isaga filaan 1844. Hase ahaatee, waxaan arkay in intooda badan aanay lahayn tamartii lagu gartay rumaysadkooda sannadkii 1843. Niyad-jabkoodii ayaa wiiqay rumaysadkooda.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Sida ay dadka Ilaah ay ku midoobeen qaylada malaa’igta labaad, ciidanka samadu waxay si danayn qoto dheer leh ula socdeen saamaynta farriinta. Waxay arkeen kuwo badan oo sita magaca Masiixiyiinta oo si quudhsi iyo jees-jees ah ugu jeestay kuwii niyad-jabay. Markii erayadu ka soo dhaceen bushimaha majaajillada, ‘Weli ma aydin kicin!’ malaa’ig baa qortay. Malaa’igtii waxay tidhi, ‘Waxay ku jees-jeesaan Ilaah.’ Waxaa dib laygu tilmaamay dembi la mid ah oo lagu galay wakhtiyadii hore. Eliyaah waxaa loo qaaday samada, oo khamiiskiisiina wuxuu ku dhacay Eliishac. Markaas dhallinyaro shar leh, oo waalidkood ka baratay inay quudhsadaan ninkii Ilaah, ayaa daba socday Eliishac, iyagoo ku qaylinaya si jees-jees ah, ‘Kor u kac, madax-bidaarle yahow; kor u kac, madax-bidaarle yahow.’ Markay sidaas addoonkiisa u caayeen, Ilaah bay caayeen, oo waxay isla goobtii iyo isla markaasba kula kulmeen ciqaabtoodii. Sidaas oo kale, kuwa ku qoslay oo ku jees-jeesay fikradda quduusiintu kor ugu kacayaan, waxaa ku soo degi doona cadhada Ilaah, waxaana la dareensiin doonaa inaanay ahayn arrin fudud in lala ciyaaro Abuurahooda.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Ciise wuxuu malaa’ig kale u diray inay si degdeg ah u duulaan si ay u soo nooleeyaan oo u xoojiyaan iimaanka sii liicaya ee dadkiisa, uguna diyaariyaan inay fahmaan farriinta malaa’igta labaad iyo tallaabada weyn ee muhiimka ah oo dhawaan samada laga qaadi lahaa. Waxaan arkay malaa’igtaas oo Ciise ka helaya awood weyn iyo iftiin, dabadeedna si degdeg ah ugu duulaya dhulka si ay u gutaan ergadooda, oo ay uga caawiyaan malaa’igta labaad shaqadeeda. Iftiin weyn ayaa ku ifay dadka Ilaah markii malaa’igtu qayliyeen, ‘Bal eega, aroosgalkii waa imanayaa; u baxa inaad ka hortagtaan.’ Markaasaan arkay kuwii niyad jabay oo kacaya, oo iyadoo la waafaqsan yahay malaa’igta labaad ku dhawaaqaya, ‘Bal eega, aroosgalkii waa imanayaa; u baxa inaad ka hortagtaan.’ Iftiinkii malaa’igta ayaa meel kasta gudcurkii ka dhex muday. Shayddaan iyo malaa’igtiisii waxay ku dadaaleen inay ka horjoogsadaan iftiinkan inuu faafo oo uu gaadho saamayntii loogu talagalay. Waxay la murmeen malaa’igihii samada, iyagoo ku leh Ilaah dadka wuu khiyaaneeyey, iyo in iftiinkooda iyo xooggooda oo dhanba aanay dunida ka dhaadhicin karin in Masiixu imanayo. Laakiin in kastoo Shayddaan ku dadaalay inuu jidka xannibo oo uu maanka dadka iftiinka ka jeediyo, malaa’igta Ilaah waxay sii wadeen shaqadoodii….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Sida adeeggii Ciise uu ku jiray meesha quduuska ah uu dhammaaday, oo uu galay Quduuska ugu Quduusan, kana hor istaagay sanduuqii axdiga oo ay ku jirtay sharciga Ilaah, wuxuu dunida u diray malaa’ig kale oo xoog badan oo sidday farriin saddexaad. Warqad duuban ayaa gacanta malaa’igta la geliyey, oo markii ay dhulka ugu soo degtay xoog iyo haybad, waxay ku dhawaaqday digniin cabsi leh, oo ay la socotay hanjabaaddii ugu daranayd ee weligeed dadka loo keenay. Farriintan waxaa loo qorsheeyey in carruurta Ilaah laga dhigo kuwo feejigan, iyadoo la tusayo saacadda jirrabaadda iyo cidhiidhiga ee hortooda taal. Malaa’igtii waxay tidhi, ‘Waxaa la gelin doonaa dagaal toos ah oo ay la galaan bahalka iyo sanamkiisa. Rajadooda keliya ee nolosha weligeed ah waa inay adkaystaan. In kastoo noloshoodu halis ku jirto, waa inay runta si adag u xajistaan.’ Malaa’igta saddexaad waxay farriinteeda sidan ku soo gabagabaysaa: ‘Halkan waxaa ku taal samirka quduusiinta; halkan waxaa ku sugan kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.’ Markii ay erayadan ku celcelisay, waxay tilmaantay meesha quduuska ugu Quduusan ee jannada. Maskaxda dhammaan kuwa farriintan aqbalaa waxaa loo jeediyaa meesha ugu quduusan, halkaas oo Ciise ka hor taagan yahay sanduuqa axdiga, isagoo samaynaya shafeecadiisii ugu dambaysay oo uu u sameynayo dhammaan kuwa weli naxariistu u sii hadhsan tahay iyo kuwa si jaahilnimo ah u jebiyey sharciga Ilaah. Kafaaraggudkan waxaa loo sameeyaa kuwii xaqa ahaa ee dhintay iyo kuwa xaqa ah ee noolba. Waxay ka kooban tahay dhammaan kuwii dhintay iyagoo Masiixa ku aaminay, laakiin aan helin iftiinka ku saabsan amarrada Ilaah, sidaas darteedna si jaahilnimo ah u dembaabay iyagoo ku xadgudbay qawaaniintiisa.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Dhawr bog ka dib isla buuggaas, iyadoo ka hadlaysa isla fikradihii hadda la soo xusay, Sister White waxay caddeyneysaa in diidmadii saddexda farriimood ee taariikhda Millerite-ka lagu sii muujiyey taariikhda Masiixa. Halkaas waxay ku bixisaa laba markhaati oo tilmaamaya hab imtixaan oo tartiib-tartiib u socda, kaas oo u baahan guul laga gaaro imtixaan kasta si loogu gudbo imtixaanka xiga.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Waxaan arkay koox istaagtay iyagoo si wanaagsan loo ilaaliyey oo adkaysi leh, iyagoo aan wax taageero ah siinayn kuwa doonaya inay gilgishaan rumaysadka jidhka ee hore loo aasaasay. Ilaah wuxuu ku eegay iyaga raalli ahaansho. Waxaa la i tusay saddex tallaabo—farriimaha malaa’igta koowaad, labaad, iyo saddexaad. Malaa’igtii i weheshanaysayna waxay tidhi, ‘Waxaa hoogay kan ka dhaqaajin doona dhagax ama ka ruxi doona biin mid ka mid ah farriimahan. Fahamka runta ah ee farriimahani waa arrin nolosha muhiim u ah. Masiirka nafuhu wuxuu ku xiran yahay sida loo aqbalo.’ Mar kale ayaa la i soo mariyey farriimahan, waxaanan arkay sida qaaliga ah ee dadka Ilaah u iibsadeen waayo-aragnimadooda. Waxaa lagu helay silica badan iyo halgan daran. Ilaah ayaa tallaabo tallaabo u hoggaaminayay, ilaa uu saaray sal adag oo aan dhaqaaqayn. Waxaan arkay dad u soo dhowaanaya salkaas oo baaraya aasaaskiisa. Qaar ayaa iyagoo faraxsan isla markiiba ku tallaabay. Qaar kalena waxay bilaabeen inay aasaaska ku ceeb-raadiyaan. Waxay rabeen in wax-ka-beddello lagu sameeyo, markaasay salkaasu sii kaammilnaan lahayd, dadkuna aad bay uga farxad badnaan lahaayeen. Qaar baa ka degay salka si ay u baaraan, waxayna ku dhawaaqeen in si qaldan loo dhigay. Laakiin waxaan arkay in ku dhowaad kulligood ay si adag ugu taagnaayeen salka oo ay ku boorrinayeen kuwii ka degay inay joojiyaan cabashadooda; waayo Ilaah baa ahaa Dhisaha Sare, iyaguna waxay la dirirayeen Isaga. Waxay dib u xuseen shaqadii yaabka lahayd ee Ilaah, taas oo ku hoggaamisay salka adag, waxayna iyagoo midnimo ku jira indhahooda u qaadeen samada oo cod weyn Ilaah ku ammaaneen. Tani waxay saamaysay qaar ka mid ah kuwii cabanayey oo salka ka tegey, markaasay iyagoo eegmo is-hoosaysiin leh mar kale ku tallaabeen.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Waxaa dib la ii tusay ku dhawaaqiddii imaatinkii ugu horreeyey ee Masiixa. Yooxanaa waxaa lagu soo diray ruuxa iyo xoogga Eliiyaah [isagoo astaan u ah farriinta malaa’igta kowaad] si uu jidka Ciise u sii diyaariyo. Kuwii diiday markhaatifurka Yooxanaa kama ay faa’iidaysan waxbariddii Ciise [taasoo astaan u ah farriinta malaa’igta labaad]. Mucaaradkoodii ay ka horyimaadeen farriintii sii sheegaysay imaatinkiisa ayaa geeyey meel aanay si fudud ugu aqbali karin caddaynta ugu xooggan ee muujinaysay inuu isagu yahay Masiixa. Shayddaanku wuxuu horseeday kuwii diiday farriintii Yooxanaa inay weli sii fogaadaan, oo ay diidaan oo iskutallaabta ku qodbaan Masiixa [taasoo astaan u ah farriinta malaa’igta saddexaad]. Markay sidaas sameeyeen, waxay isa saareen meel aanay ku heli karin barakada maalintii Bentekoste, [taasoo astaan u ah malaa’igta Muujintii siddeed iyo tobnaad] taasoo bari lahayd jidka loo galo meesha quduuska ah ee samada. Jeexiddii daaha macbudka waxay muujisay inaan allabaryadii iyo qaynuunnadii Yuhuudda mar dambe la aqbali doonin. Allabarigii weynaa waa la bixiyey, waana la aqbalay, oo Ruuxa Quduuska ah oo soo degay maalintii Bentekoste wuxuu maskaxdii xertii ka qaaday meesha quduuska ah ee dhulka oo geeyey tan samada, halkaas oo Ciise ku galay dhiiggiisa qudhiisa, si uu xertiisa ugu shubo faa’iidooyinka kafaaraggudkiisa. Laakiin Yuhuuddii waxaa looga tegey gudcur dhan. Waxay lumiyeen iftiinkii oo dhan ee ay ka heli kari lahaayeen qorshaha badbaadada, welina waxay isku halleeyeen allabaryadoodii iyo qurbaannadoodii aan waxtarka lahayn. Meesha quduuska ah ee samadu waxay beddeshay tii dhulka, hase yeeshee waxba kama ay ogayn isbeddelkaas. Sidaas daraaddeed kama ay faa’iidaysan karin dhexdhexaadinta Masiixa ee meesha quduuska ah.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Kuwo badan ayaa si naxdin leh u fiiriya hab-dhaqankii Yuhuudda ee diidmada iyo iskutallaabta ku qodiddii Masiixa; markay akhriyaanna taariikhda xadgudubkii ceebta lahaa ee loo geystay, waxay u maleeyaan inay isaga jecel yihiin, oo aanay u inkiri lahayn sidii Butros yeelay, ama aanay u iskutallaabta ku qodi lahayn sidii Yuhuuddu yeeleen. Laakiin Ilaaha akhriya quluubta dadka oo dhan ayaa imtixaamay jacaylka ay ku andacoodeen inay Ciise u hayaan. Samada oo dhammu waxay danayn qoto dheer ku daawanaysay sida loo aqbalay farriintii malaa’igta kowaad. Hase ahaatee, kuwo badan oo sheeganayay inay Ciise jecel yihiin, oo ilmeyn jiray markay akhriyaan qisada iskutallaabta, waxay ku jeesjeeseen warka wanaagsan ee imaatinkiisa. Halkii ay farriinta farxad ku aqbali lahaayeen, waxay ku dhawaaqeen inay tahay khiyaano. Waxay naceen kuwii jeclaa muuqashadiisa, waxayna ka saareen kaniisadaha. Kuwii diiday farriintii kowaad kama ay faa’iidaysan karin tan labaad; mana ayan ka faa’iidaysan qayladii saqda dhexe, taas oo ahayd inay u diyaariso inay rumaysad kula galaan Ciise meesha ugu quduusan ee macbudka jannada ku yaal. Iyagoo diiday labadii farriimood ee hore, waxay sidaas u madoobeeyeen garashadooda ilaa aanay iftiin ku arki karin farriinta malaa’igta saddexaad, taas oo muujinaysa jidka loo maro meesha ugu quduusan. Waxaan arkay in sida Yuhuuddu Ciise u qodbeen iskutallaabta, sidaas oo kale kaniisadaha magac-u-yaalka ahi u qodbeen iskutallaabta farriimahan; sidaas daraaddeedna wax aqoon ah uma laha jidka loo galo meesha ugu quduusan, mana ay ka faa’iidaysan karaan shafeecada Ciise ee halkaas. Sida Yuhuudda oo kale, kuwaas oo bixin jiray allabaryadooda aan waxtarka lahayn, iyaguna waxay u qaadaan baryadooda aan waxtarka lahayn qaybtaas uu Ciise ka baxay; Shaydaankuna, isagoo ku faraxsan khiyaanadaas, wuxuu isu ekaysiiyaa dabeecad diineed, wuxuuna maskaxda Masiixiyiintan sheegashada ah u leexiyaa xaggiisa, isagoo ku hawlgala xooggiisa, calaamadihiisa, iyo yaababkiisa beenta ah, si uu ugu adkeeyo dabinkiisa.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Qoraallada laga soo qaatay buugga Early Writings ayaa marar badan lagu baray adeegga Future for America. Laakiin waxaa jira xaqiiqooyin ay qoraalladani muujinayaan oo aan la dareemin.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Calaamadaha taariikhiga ah ee dhaqdhaqaaqii Millerite waxaa lagu aasaasay dhowr dhaqdhaqaaq oo dib-u-habayn ah oo ku jira Kitaabka Quduuska ah. Haddii aan qofku wax aqoon ah u lahayn calaamadaha taariikhiga ah ee laga helo dhaqdhaqaaq kasta oo dib-u-habayn ah, aad bay u yar tahay in uu fahmo muhiimadda kala soocidda u dhexaysa goorta farriintu “timaaddo” iyo goorta ay “xoog hesho.” Waxa kale oo suurtagal ah in qaar badan oo ka mid ah kuwa garanaya isbarbardhigga dhaqdhaqaaqyada dib-u-habaynta ay seegeen sifooyin aad u muhiim ah oo ka mid ah calaamadaha taariikhiga ah ee kala duwan ee dhaqdhaqaaqyada dib-u-habaynta.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Toddobada onkod” ee matala dhacdooyinkii bilowgii Adventism-ka iyo dhacdooyinka dhammaadka Adventism-ka, waa iftiinka la furfuro wax yar ka hor inta aanu xidhmin wakhtiga tijaabadu. Waxaa nala ogeysiiyey in “toddobada onkod” ay matalaan labadaba “tilmaamid dhacdooyin dhici lahaa xilligii farriimaha malaa’igta koowaad iyo tan labaad,” iyo “dhacdooyin mustaqbal ah oo lagu muujin doono sidii ay u kala horreeyaan.” “Toddobada onkod” waxay xambaarsan yihiin saxeexa Alfa iyo Oomeega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Kala-soocidda dhacdooyinka” ee dhacay “intii lagu jiray farriimihii malaa’igta koowaad iyo tan labaad,” waxay tusaale u yihiin dhacdooyinka dhaca intii lagu jiro farriinta malaa’igta saddexaad. Markii Yooxanaa lagu amray inuusan qorin wixii toddobada onkod ku hadleen, amarkaas waxaa horay loogu sii tusaaleeyay amarkii Daanyeel la siiyey inuu kitaabkiisa xidho; waayo, waxaa naloo sheegay in ka dib markii “toddobada onkod codkoodii ku hadleen, amarku wuxuu u yimaadaa Yooxanaa sida uu ugu yimid Daanyeel oo ku saabsanaa kitaabka yar: ‘Xidh waxyaalahaas ay toddobada onkod ku hadleen.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Yexesqeel iyo Yooxanaa labaduba waxay tusaale u yihiin dadka Ilaah oo cunaya farriinta xilligii xoojintii malaa’igtii kowaad sannadkii 1840, nebiga Yeremyaahna wuxuu tusaale u yahay niyad-jabkii ka dhex dhacay dadka Ilaah markii farriintii malaa’igta kowaad ay u muuqatay inay fashilantay.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Erayadaadii waa la helay, anna waan cunay; oo eraygaagii wuxuu ii noqday farxad iyo rayraynta qalbigayga; waayo, magacaaga ayaa laygu yeedhaa, Rabbiyow Ilaaha ciidammada. Anigu ma aanan fadhiisan shirka kuwa wax quudhsada, mana aanan rayrayn; keligay baan u fadhiistay gacantaada aawadeed; waayo, cadho baad iga buuxisay. Bal maxaa xanuunkaygu u yahay mid joogto ah, oo nabarkayguna aan loo bogsiin karin, kaas oo diida in la bogsiiyo? Ma waxaad ii ahaan doontaa sida beenaale oo kale, iyo sida biyaha baabba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad waxa qaaliga ah ka soocdo waxa liita, waxaad noqon doontaa sida afkayga; iyagu ha kuugu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Oo dadkan waxaan kaaga dhigi doonaa derbi naxaas ah oo deyr leh; way kula diriri doonaan, laakiinse kuguma adkaan doonaan; waayo, waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo gacanta kuwa sharka leh waan kaa samatabbixin doonaa, oo gacanta kuwa cabsida leh waan kaa furan doonaa. Yeremyaah 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yeremyaah wuxuu helay erayadii kitaabka yar sidii uu u helay Yooxanaa iyo Yexesqeel, isaguna wuu cunay farriinta; hase ahaatee farriintii waxay noqotay farriin (biyo) fashilantay. Waxay u ekayd sidii in Ilaah been sheegay, taas oo dabcan aan suurtagal ahayn; laakiin eedaynta “been” waxay bixisaa furaha lagu meeleeyo Yeremyaah niyad-jabkii ugu horreeyey ee Millerite-ka, kaas oo lagu metelay Xabaquuq.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Waxaan istaagi doonaa meeshayda waardiyenimo, oo waxaan istaajin doonaa munaaradda dusheedda, oo waxaan fiirin doonaa si aan u arko waxa uu ila hadli doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujinta, oo si cad ugu qor looxyada, in kii akhriyaa uu ordo. Waayo, muujintu weli waa wakhti la cayimay, laakiinse dhammaadka ayay hadli doontaa, mana been sheegi doonto; in kastoo ay raagto, sug iyada; waayo, hubaal way iman doontaa, mana raagi doonto. Xabaquuq 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Aragtidii farriintii malaa’igta kowaad waxaa lagu qoray shaxdii hormuudka ee 1843, taas oo lagu hagayey “gacanta” Ilaah.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Waxaan arkay in shaxdii 1843 uu hago gacanta Rabbigu, iyo inaan aan la beddelin; in tirooyinku ahaayeen sidii uu Isagu doonayay; in gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Waqtiga la doortay” ee 1843 ayaa lagu muujiyey jaantuska, waana sababta loogu yeedho jaantuskii 1843. Waxaa la daabacay 1842, taas oo ahayd dhammaystirka amarka ku qoran Xabaquuq ee ahaa “aragti ku qor, oo looxyada ku caddee.” Aragtidu waxay ahayd in lagu caddeeyo “looxyo,” jamac ahaan, sidaas awgeedna waxay tilmaamaysaa in markii Rabbigu gacantiisa ka qaaday qaladkii ku jiray jaantuskii 1843, lagu sixi doono jaantuskii hormuudka ee 1850. Qaladku wuxuu dhaliyey niyad-jabkii ugu horreeyey, Yeremyaahna wuxuu metelaa kuwii cunay kitaabkii yaraa 11-kii Agoosto, 1840, oo niyad-jabay markii waqtigii la doortay ee 1843 uu rumoobi waayey.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Markii Yeremyaah cunay kitaabkii yaraa sannadkii 1840, wuxuu qalbigiisa u ahaa “farxad iyo rayrayn”; hase yeeshee markii niyad-jabku yimid, mar dambe ma uu “rayrayn,” oo wuxuu “keligii fadhiistay sababo la xiriira” “gacanta” Ilaah. Gacanta Ilaah ayaa qarisay “qalad ku jira qaar ka mid ah tirooyinka,” taasoo Yeremyaah ku dhalisay inuu tixgeliyo suurtagalnimada in Ilaah been sheegay. Ballankii Yeremyaah la siiyey wuxuu ahaa in haddii uu “soo noqdo” oo ka soo noqdo murugtiisa, Ilaah Yeremyaah ka dhigi doono “afka” Ilaah. Haddii Yeremyaah Ilaah uga soo noqdo niyad-jabkiisa oo uu garto inuu ku jiro wakhtiga dib-u-dhaca ee masalka tobanka bikradood, Ilaah wuxuu u adeegsan lahaa inuu noqdo afhayeenka si sax ah u tilmaama goorta ay riyadu imanayso oo aanay mar dambe dib u dhici doonin.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Ujeeddada halkan lagu soo bandhigayo xaqiiqooyinkan waa in la caddeeyo in dhammaan farriimaha malaa’igta, “imaatinkooda” iyo “awood-siintoodu,” ay soo bandhigaan farriin nolol ama geeri ah oo dhalisa laba qaybood oo caabudayaal ah. Saddexda malaa’igood waa saddex tallaabo oo ah hab imtixaan ah oo si tartiib-tartiib ah u socda. Waxa ka sii muhiimsan qodobka aynu doonayno waa in, inkasta oo fahamka toddobada onkod la aqoonsaday wax yar ka dib imaatinkii “wakhtiga dhammaadka” sannadkii 1989 markii lixdii aayadood ee ugu dambeysay ee Daanyeel la furay iyagoo ku dhawaaqaya xidhitaanka xukunka, haddana ay jirto furid kale oo toddobada onkod ah dhammaadka taariikhda malaa’igta saddexaad.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Taariikhda bilowgii Adventism-ku waxay ka bilaabataa furitaankii malaa’igtii kowaad sannadkii 1798, waxayna ku dhammaataa furitaankii run uu Rabbigu gacantiisa ku daboolay si uu u keeno niyad-jab. Dabadeedna gacantiisii ayuu ka qaaday (furay), oo wuxuu muujiyey farriintii wakhtiga dib-u-dhaca.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Taariikhda dhammaadka Adventism-ku waxay ka bilaabataa furfuriddii farriintii malaa’igta saddexaad sannadkii 1989, waxayna ku dhammaataa furfuridda run uu Rabbigu gacantiisa ku daboolay si uu u keeno niyad-jab. Haatan wuxuu ka qaadayaa gacantiisa, sidaas darteedna wuxuu furfurayaa farriinta niyad-jabkii ugu horreeyey iyo wakhtiga dib-u-dhaca. Wuxuu furfurayaa ujeeddada Luulyo 18, 2020.
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. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kuwa qaaliga ah ka soocdo kuwa waxdarrada ah, waxaad ahaan doontaa sidii afkayga. Iyagu ha kuugu soo noqdeen adiga; laakiinse adigu ha ugu noqon iyaga. Oo waxaan kaa dhigi doonaa dadkan derbi naxaas ah oo deyr leh; way kula diriri doonaan, laakiinse kaama adkaan doonaan; waayo, anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Oo waxaan kaa samatabbixin doonaa gacanta kuwa sharka leh, oo waxaan kaa furan doonaa gacanta kuwa cabsida leh. Yeremyaah 15:19–21.