The Spirit of Prophecy: Leading and Teaching | English and Somali Side by Side

Habakkuk's Two Tables 3 of 95

Labada Loox ee Xabaquuq 3 ee 95

Introduction: The Foundation of Habakkuk's Two Tables

Hordhac: Aasaaska Labada Loox ee Xabaquuq

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Taxanahan waxaa la yidhaahdaa Labadii Loox ee Xabaquuq. Ilaa iyo hadda, waxaannu ka soo qaadanaynay xaqiiqooyin gaar ah Jaantusyadii 1843 iyo 1850, ma aha in aannu xilligan Kitaabka ku difaacno, balse si aannu u caddayno in Ellen White ay xaqiiqooyinkan taageerto. Dooddayadu waa in haddii aad diiddo xaqiiqooyinkan aasaasiga ah, isla mar ahaantaana aad diidaysid Ruuxa Waxsii-sheegidda. Waxaannu doonaynaa in taas marka hore diiwaanka lagu geliyo.

Review of Millerite History and the Midnight Cry

Dib-u-eegista Taariikhda Millerite-ka iyo Oohintii Saqda Dhexe

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Bandhiggeennii ugu horreeyey, waxaannu ku soo koobnay taariikhda Milleriyiinta, oo ah calaamadaha jidka laga soo bilaabo 1798 ilaa 1844. Bandhiggeennii u dambeeyey, waxaannu si dhow u eegnay taariikhda ka bilaabmata wakhtigii dib-u-dhaca ilaa xidhitaankii albaabka Oktoobar 22, 1844, annaga oo wakhtigaas u aqoonsannay inuu yahay Qayladii Saqda-dhexe. Qayladii Saqda-dhexe waxay taariikhda gashay shirkii xerada Exeter, Agoosto 12–17, 1844, waxayna sii socotay ilaa Oktoobar 22, 1844. Wakhtigii dib-u-dhaca, oo bilaabmay Maarso 1844, waa qayb ka mid ah Qayladii Saqda-dhexe iyo habka sifaynta ee diyaariyey dad ay ku dhawaaqaan farriinteeda.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Waxaan rajaynaynay inaan arrintan qalbiyadiinna iyo maankiinnaba ku taagno shalay. Dhammaan tusaalooyinka ku jira Erayga Ilaah ee ku saabsan wakhtiyada dib-u-dhaca waxay ka hadlayaan dhammaadka dunida. Ellen White, iyadoo faallo ka bixinaysa 1 Corinthians 10:11, waxay tidhaahdaa, “Mid kasta oo nebiyadii hore ah wuxuu u hadlayay maalinteenna in ka badan maalmahii ay ku noolaayeen.” 1 Corinthians 10:11 wuxuu leeyahay, “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” Taariikhda Millerites-ku waa taariikh ah waxa dhici doona dhammaadka dunida. Dhammaan taariikhahan kitaabiga ah ee wakhtiga dib-u-dhaca iyo waxa ka dambeeya waxay sawirayaan waxa dhici lahaa wakhtigii dib-u-dhaca ee Millerites-ka iyo Qayladii Habeenbadhka. Waxaan u baahan nahay inaan waxyaalahan fahanno, maxaa yeelay taariikhdu way soo noqon doontaa.

The 2520: Ellen White's Endorsement

2520-ka: Taageeradii Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Waxa aynu ka shaqaynaynay qodobka ugu horreeya ee jaantusyadan ku yaal, in kastoo aynaan si badan u xusin. Caqiidada ugu horraysa ee aynu doonayno in aynu muujinno in Ellen White si cad u taageerto waa 2520. Labadii bandhig ee ugu horreeyey waxaa loo habeeyey inay halkan ina keenaan. Berri subax, waxaynu bilaabi doonnaa ka fiirsashada Daily-ga ku yaal jaantuskan.

Remembering the Lord's Leading and Teaching

Xusuusashada Hoggaaminta iyo Waxbaridda Rabbiga

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Aan ku bilowno Life Sketches, bogga 196: “Wax aynu ka cabsanno mustaqbalka ma hayno, marka laga reebo haddii aynu illoowno jidkii Rabbigu nagu hoggaamiyey, iyo waxbaristiisii ku jirtey taariikhdeennii hore.” Waxa keliya ee Masiixi uu mustaqbalka uga cabsan karaa waa inuu jidka ka dhaco oo lumo. Waxa laga baqayaa ma aha in aan la helin nolosha weligeed ah. Halkan, Sister White waxay leedahay wax aynu mustaqbalka ka cabsanno ma hayno marka laga reebo laba waxyaalood. Tani waa qormo caan ah oo ku jirta Ruuxa Waxsii-sheegidda ee Adventism-ka, hase yeeshee si dhif ah ayaad u maqashaa qof si faahfaahsan u sharraxaya hoggaamintii ay tilmaamayso iyo waxbaristii ay ula jeeddo.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Waxaannu muujin doonnaa in hoggaaminta ay ka hadlayso ay tahay taariikhda Qayladii Saqda Dhexe. Taariikhda Qayladii Saqda Dhexe, Masiixu waxa uu hoggaaminayay wakhtigii dib-u-dhaca, imaanshaha iyo ku-dhawaaqiddii Qayladii Saqda Dhexe, iyo xidhitaankii albaabka ee Oktoobar 22, 1844. Isagu taariikhdaas ayuu u qorsheeyey si ay u soo saarto dad rumaysad ku geli kara Meesha Ugu Quduusan isaga la jirkiisa. Waa in aynu ka baqno in aynu illoowno taariikhdaas gaarka ah, iyo weliba waxbaristiisaba.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Waxaan muujin doonnaa in uu jiray waxbarid gaar ah oo dhalisay Baaqii Habeenbadhka. Waxbariddaasu ma ahayn burburkii Boqortooyadii Cismaaniyiinta 11kii Agoosto, 1840, mana ahayn xaaladda kuwii dhintay, taas oo ka timid taariikhda Fariintii Malaa’igta Labaad ee ku jirta Taariikhda Milleriyiinta. Waxay ahayd waxbarid gaar ah oo ku jirtay Taariikhda Milleriyiinta oo dhalisay Baaqii Habeenbadhka, halkaas oo Rabbigu hoggaamiyey, oo aynaan wax aan mustaqbalka ka cabsanno lahayn mooyaane in aynu illowno hoggaamintiisa iyo waxbariddiisa.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Waxaannu soo jeedinaynaa in astaanta hoggaamintiisa iyo waxbariddiisuba ay tahay Qayladii Saqda-dhexe. Aynu mar kale akhrinno tuducan ka mid ah aragtidii ugu horraysay ee Ellen White: “Jidkan ayay dadka imaatinka ku socdaalayeen iyagoo ku sii jeeda magaalada ku taallay dhamaadka fog ee jidka. Waxaa gadaashooda, bilowgii jidka, laga taagay iftiin dhalaalaya, malaa’iguna waxay ii sheegtay in uu ahaa qayladii saqda-dhexe. Iftiinkaasu wuxuu ka ifay jidka oo dhan, oo wuxuu iftiin u siinayay cagahooda, si aanay u turunturoonin. Haddii ay indhahooda ku hayn lahaayeen Ciise, oo wax yar ka horraynayay iyaga, kuna hoggaaminayay magaalada, ammaan bay ahaayeen. Laakiin markiiba qaar baa daalay, oo waxay yidhaahdeen magaaladu aad bay u fog tahay, oo waxay filayeen inay hore u galeen. Markaas Ciise wuxuu ku dhiirrigelin jiray iyaga isagoo kor u qaadaya gacantiisa midig ee ammaanta leh, gacantiisana waxaa ka soo baxayay iftiin lulmaya oo dul marayay kooxda imaatinka, markaasay ku qayliyeen, ‘Alleluia!’ Qaar kalena si degdeg ah ayay u diideen iftiinkii ka dambeeyay, oo waxay yidhaahdeen in aanu Ilaah ahayn kii ilaa intaas soo hoggaamiyay.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Waxay inkirayaan Qayladii Saqda Dhexe, oo marka lala xidhiidhiyo Qayladii Saqda Dhexe, waxay ku doodayaan in Rabbigu uusan ku hoggaamin iyaga Qayladii Saqda Dhexe. Waxay inkirayaan hoggaamintii Ilaah ee Qayladii Saqda Dhexe. “Iftiinkii ka dambeeyey wuu bakhtiyey, isagoo cagahooda uga tegey gudcur dhammaystiran, markaasay turunturoodeen oo ay lumiyeen araggii calaamadda iyo kii Ciise, waxayna ka dhaceen jidkii iyagoo hoos ugu dhacay dunida mugdiga iyo sharka leh ee hoose.”

The Midnight Cry in Context

Qayladii Habeenbadhka ee Macnaha Guud ku Jirta

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Waxaan mar kale dib u eegi doonnaa taariikhda Qayladii Habeenbadhka si aynu ugu dhigno macnaheeda guud ka hor intaanan ka hadlin 2520.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Laga soo qaatay The Great Controversy, bogagga 391–395: “Markii uu dhaafay wakhtigii markii ugu horraysay la filayay imaatinka Rabbiga, gugii 1844,”—kanu waa wakhtiga dib-u-dhaca, niyad-jabkii ugu horreeyey—“kuwii rumaysadka ku sugayay muuqashadiisa waxay muddo ku jireen shaki iyo hubanti la’aan. In kastoo dunidu u aragtay inay si buuxda u jabeen oo la caddeeyey inay ku naalloonayeen khiyaali, haddana ilahooda qalbiqaboojintu weli waxay ahayd ereyga Ilaah. Qaar badan waxay sii wadeen baadhitaanka Qorniinka, iyagoo mar kale eegaya caddaymaha rumaysadkooda oo si taxaddar leh u baranaya waxsii sheegyada si ay u helaan iftiin dheeraad ah.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Haddii qaar badani ay sidaas yeeleen, taasu waxay ka dhigan tahay inay jireen kuwo aan sidaas yeelin. Ma odhanayo “iyaga”; waxa uu leeyahay “qaar badan”—halkan waxaa yaal laba qaybood. “Markhaatifurka Kitaabka Quduuska ah ee taageeraya mowqifkooda waxa uu u ekaa mid cad oo go’aan leh. Calaamado aan lagu qaldami karin ayaa tilmaamayey in imaatinka Masiixu dhow yahay. Barakada gaarka ah ee Rabbiga, ha ahaato beddelidda dembilayaasha iyo soo nooleynta nolosha ruuxiga ah ee Masiixiyiinta dhexdooda, ayaa markhaati ka bixisay in farriintu Samo ka timid. In kastoo mu’miniintu ayan sharxi karin niyad-jabkoodii, haddana waxay hubaan ku ahaayeen in Ilaah ku hoggaamiyey waayo-aragnimadoodii hore.

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

Waxbarid si gaar ah ugu habboonayd xaaladdooda shaki iyo sugitaan ku jiray, oo ku dhiirrigelinaysay inay samir ku sugaan rumaysadka in waxa hadda garashadooda u mugdi ah wakhtigiisii ku habboonaa loo caddayn doono, ayaa si isku tidcan ula lammanaa waxsii sheegyadii ay u haysteen inay quseeyaan wakhtiga imaatinka labaad.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Faqradaas waxaa lagu yidhi, “Wax sii sheegyadii ay u arkayeen inay quseeyaan wakhtiga imaatinka labaad . . . ayaa si isu dhexgalan ugu jiray . . . .” Wax sii sheegyadee bay rumaysnaayeen inay khuseeyaan Imaatinka Labaad? 2520, 2300, iyo 1335. Waxay rumaysnaayeen in saddexdan wax sii sheegyo ee wakhtigu dhammaanayeen 1843, taasina ay ahayd Imaatinka Labaad.

"Among these prophecies was that of Habakkuk 2:1–4: '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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Waxa ka mid ahaa waxsii sheegyadan tan ku jirta Xabaquuq 2:1–4: “Waxaan istaagi doonaa meeshayda waardiyeynta, oo waxaan isa saari doonaa munaaradda, oo waxaan fiirin doonaa inaan arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka lay canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujintada, oo si cad ugu qor looxyada, in kan akhriyaa uu ordi karo. Waayo, muujintadu weli waxay u taal wakhti la cayimay, laakiin ugu dambaysta way hadli doontaa, mana ay beenayn doonto; in kastoo ay raagto, sug iyada; waayo, hubaal way iman doontaa, dib uma raagi doonto. Bal eeg, naftiisa kor loo qaadey kuma qummana isaga dhexdiisa, laakiin kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: '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. . . . The just shall live by his faith.'

Hore sannadkii 1842, jihada lagu bixiyey waxsii sheegyadan ee ahayd “Qor riyada, oo si cad ugu qor looxyada, in kii akhriyaa uu ordo,” ayaa ku dhalisay Charles Fitch inuu diyaariyo shax waxsii sheegid ah oo lagu muujinayo riyooyinka Daanyeel iyo Muujintii. Daabacaadda shaxdan waxaa loo arkay inay tahay dhammaystirka amarkii Xabaquuq la siiyey. Hase ahaatee, markaas cidina ma ay dareemin in isla waxsii sheegyadaas lagu soo bandhigay dib-u-dhac muuqda oo ku saabsan rumoobidda riyada—waqti dib-u-dhac ah. Ka dib niyad-jabkii, Qorniinkan wuxuu u muuqday mid aad u macne weyn leh: “Waayo, riyadu weli waxay sugaysaa wakhti la cayimay, laakiinse ugu dambaysta way hadli doontaa, mana beenin doonto; in kastoo ay raagto, sug iyada; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. . . . Kan xaqa ahuna rumaysadkiisa ayuu ku noolaan doonaa.”

The 1843 Chart and the Spirit of Prophecy

Shaxdii 1843 iyo Ruuxa Waxsii sheegidda

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Waxba muhiim ma aha inaad qabato shaqo caadi ah ama shaqo aan caadi ahayn—ereyo ay Ellen White u adeegsato shaqada shirweynaha iyo shaqada is-taageerta, siday u kala horreeyaan. Haddii aad u tagto hay’adaha hormuudka u ah adeegyada is-taageera ee Adventism-ka ama Shirka Guud ama Machadka Cilmi-baarista Kitaabiga ah, haddii aad ka weydiiso Shaxda 1843, waxay odhan doonaan, “Waxaa jira khaladaad badan oo ku jira Shaxdan.” Waxay ka soo horjeedaan Ellen White, oo tidhaahda Rabbigu gacantiisa ayuu ku hayay “hal qalad” oo ku jiray qaar ka mid ah tirooyinka ku yaal Shaxdan.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Laakiin iyaguna waxay isa saaraan ka soo horjeedka Erayga Ilaah. Xabaquuq waxaa ku qoran in aragtidani “... aanay been sheegi doonin.” Aragtidii Hormuudku ay ahayd inay ku dhigaan Jaantuskii 1843, oo ay sameeyeen, waa rumoobidda Xabaquuq 2. Tanu waa aragtidii ay ahayd inay ku dhigaan Jaantuskan, Xabaquuq 2 na wuxuu leeyahay aragtidani “... aanay been sheegi doonin.” Sidaas darteed, markaad tidhaahdo Jaantuskani “wuu ka buuxaa qaladaad,” waxaad ka soo horjeeddaa Ruuxa Waxsii sheegidda iyo Kitaabka Quduuska ah labadaba.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Qayb ka mid ah waxsii sheegiddii Yexesqeelna wuxuu sidoo kale ahaa il xoog iyo qalbiqabow u ah mu’miniinta: “Eraygii Rabbiga ayaa ii yimid, isagoo leh, Wiilka Aadanow, waa maxay maahmaahdan aad ku haysataan dalka Israa’iil, idinkoo leh, Maalmuhu way dheeraadeen, oo waxyiba kasta way fashilantaa? Sidaas daraaddeed u sheeg, Sayidka Rabbiga ahu wuxuu leeyahay. . . . Maalmuhu way soo dhowaadeen, iyo rumoobidda waxyiga kasta. . . . Anigu waan hadli doonaa, oo erayga aan ku hadlo wuu rumoobi doonaa; dib dambe looma dhigi doono.” “Kuwa reer binu Israa’iil waxay yidhaahdaan, Waxyiga uu arkayaa wuxuu ku saabsan yahay maalmo badan oo iman doona, oo wuxuu wax ka sii sheegayaa wakhtiyo fogfog. Sidaas daraaddeed waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay; Midnaba erayadayda dib dambe looma dhigi doono, laakiinse erayga aan ku hadlay waa la samayn doonaa.” Yexesqeel 12:21–25, 27, 28.

Two Classes of Worshippers

Laba Nooc oo Caabudayaal ah

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Ogow in ay ka hadlayso laba qaybood oo cibaadaystayaal ah. Waxay leedahay qaar badan, markii niyad-jabkani yimid, waxay sii wadeen barashada waxsii sheegyada, taasoo muujinaysa in ay jirtay qaybo aan sii wadin. Waxaan heli doonnaa iftiin dheeraad ah oo ku saabsan kala duwanaanta labadaas qaybood.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Dhammaystirka Xabaquuq 2:1–4 waa Jaantuskan 1843 iyo Jaantuska 1850. Xataa Xabaquuq dhexdiisa, aayadda 4 waxay leedahay in kan xaqa ahi rumaysadkiisa ku noolaan doono, iyo kan qalbigiisu kor isu qaado. Waxay tilmaamaysaa laba dabaqadood oo caabudayaal ah. Taariikhda Qayladii Habeenbadhku waxay soo saartaa laba dabaqadood oo caabudayaal ah, labadaas dabaqadoodna waxaa lagula hadlay Xabaquuq.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Baaragaraafka xiga, ka dib markay tixraacdo Xabaquuq 2 iyo Yexesqeel, waxay aqoonsanaysaa mid ka mid ah kooxaha: “kuwa sugaya.” Waa ayo kuwa sugaya? Iyagu waa kuwa fulinaya Daanyeel 12, “Waxaa barakaysan kii suga oo gaadha 1335ka.” Kooxdani waa kuwa sugaya.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Kuwii waxa ay farxeen, iyagoo rumaysan in Kii garanaya dhammaadka tan iyo bilowgii uu soo eegay qarniyada oo dhan, oo markuu hore u sii arkay niyad-jabkooda, uu siiyey erayo dhiirrigelin iyo rajo ah.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Waxa na soo wacday walaalad in muddo ah ka shaqaynaysay mid ka mid ah dalalka Bariga Yurub. Halkaas bay asal ahaan ka soo jeedday, waxayna u guurtay Maraykanka, markii ay fariintan fahantayna dib bay ugu soo noqotay. Waxay la kulantay iska caabin, iyadoo qoyskeedii kaniisadda ee hore ay la xidhiidheen hoggaanka dalkeeda si ay “albaabka uga xidhaan.” Dhawaan, Rabbigu wuxuu u furay albaab ay fariintan kula wadaagto kooxo.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Waxay saaka aroor hore soo wacday, iyadoo la wadaagaysa in hal caqabad ay ahayd gaadiid la’aan. Waxay u baahnaayeen baabuur ay ku safraan oo ay farriintan ku baraan, hase yeeshee ma haysan dhaqaalihii ay ku heli lahaayeen. Isla markiiba markay meeshan gaadheen, saaxiibbo ka yimid Maraykanka, oo Rabbigu qalbigooda ku qanciyey, ayaa u soo diray lacag ku filan in baabuur lagu iibsado.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Tani waxay ahayd nooca waayo-aragnimo ee ku dhacaysay kuwii niyad-jabay. Way niyad-jabeen, hase yeeshee Rabbigu wuxuu u hoggaamiyey Qorniinka si uu u dhiirrigeliyo, isagoo leh, “Niyad-jabkan wuxuu ku yimid tilmaantaydii. Hore u soco oo keliya.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

Haddaanu jiri lahayn qaybo noocaas ah oo Qorniinka ka mid ah, kuwaas oo kula dardaarmaya inay samir ku sugaan oo ay xajistaan kalsoonidooda ku jirta ereyga Ilaah, iimaankoodu wuu fashilmi lahaa saacaddaas tijaabada badan.

The Parable of the Ten Virgins and the Tarrying Time

Masaalka Tobanka Bikradood iyo Wakhtiga Dib-u-dhaca

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Ogow sida Walaashii White ay isugu xidho masalka Tobanka Bikradaha iyo Xabaquuq 2, maadaama labaduba ka hadlayaan wakhti dib u dhac ah iyo laba nooc oo caabudayaal ah.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Masaalka tobanka bikradood ee Matayos 25 wuxuu sidoo kale muujinayaa waayo-aragnimada dadka Adventist-ka ah. Matayos 24, isagoo uga jawaabaya su’aashii xertiisu ka weyddiiyeen calaamadda imaatinkiisa iyo dhammaadka dunida, Masiixu wuxuu tilmaamay qaar ka mid ah dhacdooyinka ugu muhiimsan ee taariikhda dunida iyo kaniisadda laga bilaabo imaatinkiisii kowaad ilaa kan labaad; kuwaas oo kala ah, burburkii Yeruusaalem, dhibaatadii weynayd ee kaniisadda ku timid intii lagu jiray silcintii jaahiliga iyo tii baabannimada, madoobaanshihii qorraxda iyo dayaxa, iyo dhaciddii xiddigaha. Intaas dabadeed wuxuu ka hadlay imaatinkiisa boqortooyadiisa, wuxuuna sheegay masaalka sharraxaya labada qaybood ee addoommada ah ee sugaya muuqashadiisa. Cutubka 25 wuxuu ku furmayaa erayadan: “Markaas boqortooyada jannadu waxay u ekaan doontaa toban bikradood.” Halkan waxaa lagu soo bandhigayaa kaniisadda nool maalmaha ugu dambeeya,”—hadda, iyadu tan waxay ku dabaqaysaa taariikhda Millerite-ka, laakiin u fiirsada waxa ay sheegaysaa—“Halkan waxaa lagu soo bandhigayaa kaniisadda nool maalmaha ugu dambeeya,”—waa ayo “kaniisadda nool maalmaha ugu dambeeya”? Taasi waa innaga.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Isla waxa lagu tilmaamay gabagabada cutubka 24. Masaalkan, waayo-aragnimadooda waxaa lagu muujiyey dhacdooyinka aroos Bariga ka dhaca. “Markaas boqortooyada jannada waxaa loo ekaysiin doonaa toban bikradood oo laambadahoodii qaatay, una baxay inay arooska ka hor tagaan. Shan ka mid ahna waxay ahaayeen kuwo caqli leh, shanna kuwo nacas ah. Kuwii nacasyada ahaa laambadahoodii way qaateen, saliidse lama ay qaadan; laakiin kuwii caqliga lahaa waxay laambadahoodii la qaateen saliid ku jirta weelahooda. Intii aroosku dib u dhacayay, kulligood way lulmeen oo seexdeen. Habeenbarkii ayaana qaylo la yeedhay, Bal eega, arooskii waa imanayaa; u baxa inaad ka hor tagtaan.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Imaatinka Masiixa, sida lagu dhawaaqay farriintii malaa’igta kowaad, waxaa la fahmay in lagu matalay imaatinka arooska. Dibuhabayntii ballaadhnayd ee ka dhalatay ku dhawaaqidda imaatinkiisa dhow waxay u dhigantay bixitaankii bikradaha. Masaalkan, sida ku qoran Matayos 24, waxaa lagu soo bandhigayaa laba qaybood. Dhammaantood waxay qaateen laambadahooda, Kitaabka Quduuska ah, oo iftiinkiisa ayay ugu baxeen inay la kulmaan Arooska. Laakiin intii nacasyadu qaateen laambadahooda iyagoo aan saliid wadan, kuwii xigmadda lahaa waxay saliid ku qaateen weelashooda. Kuwii xigmadda lahaa waxay heleen nimcada Ilaah, iyo xoogga dib-u-dhalinta iyo iftiiminta ee Ruuxa Quduuska ah, kaas oo Eraygiisa ka dhigay laambad cagahooda u ah. Waxay Qorniinka u barteen inay runta ogaadaan, waxayna si daacad ah u dooneen daahirsanaanta qalbiga iyo nolosha. Kuwani waxay lahaayeen waayo-aragnimo shakhsi ah iyo rumaysad ay ku qabeen Ilaah iyo Eraygiisa, kuwaas oo aan lagu dumin karin niyad-jab iyo dib-u-dhac. Kuwo kalena waxay ku dhaqaaqeen kicitaan dareen ah, iyagoo ku tiirsan rumaysadka walaalahood, kuna qanacsan dareenno wanaagsan, hase yeeshee aan lahayn garasho qoto dheer oo runta ah ama hawl nimco oo dhab ah. Iyagu uma ay diyaarsanayn dib-u-dhaca iyo niyad-jabka. Markii imtixaanno yimaaddeen, rumaysadkoodii wuu fashilmay, iftiinkoodiina wuu daciifay.

"While the bridegroom tarried,"

“Intii aroosku raagay,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Goormay guurku goormuu raagay? Maarso 22, 1844. Wuu raagay. Maxaa haddaba dhici doona? Labadan qaybood waa la muujin doonaa.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Markaan illowno Qayladii Habeenbarka oo aynu ka dhacno jidka una sii jeesanno dunida sharka leh ee hoose, waxaynu muujinaynaa inaanan injiilka fahmin. Injiilka Weligiis ahu waa hawsha Masiixa ee ku soo saaridda laba nooc oo caabudayaal ah, taas oo ku dhisan farriin nebinnimo oo imtixaan ah. Laga soo bilaabo wakhtigii dib-u-dhaca ilaa xidhitaanka albaabka, tani waa gunaanadka ugu sarreeya ee Injiilka Weligiis ah. Halkan, Rabbigu wuxuu qaataa laba nooc xilligii dib-u-dhaca, isagoo doonaya inuu iyaga la geliyo Xukunka isaga la jirkiisa, wuxuuna mariyaa hab imtixaan ah si loo caddeeyo inay dhab ahaan saliid u haystaan iyo in kale. Tani waa gunaanadka ugu sarreeya ee hawsha Masiixa ee kala soocidda dahabka iyo wasakhda, sarreenka iyo haramaha, kuwa xigmadda leh iyo kuwa nacasyada ah.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Intii aroosku raagay, kulligood way gam’iyeen oo seexdeen.’ Raagista arooska waxaa lagu metelayaa wakhtigii Rabbiga la filayay, niyad-jabkii, iyo daahitaanka u ekaa. Wakhtigan hubanti la’aanta ah, xiisihii kuwa dusha ka ahaa oo qalbigoodu badh ahaa ayaa durba bilaabay inuu lulo, dadaalladoodiina inay dabcaanna; laakiin kuwii rumaysadkoodu ku dhisnaa aqoon shakhsiyeed oo Kitaabka Quduuska ah, waxay cagahooda hoostooda ku lahaayeen dhagax ay hirarka niyad-jabku maydhi kari waayeen. ‘Kulligood way gam’iyeen oo seexdeen;’ koox keliya iyadoo aan dan ka lahayn oo rumaysadkoodii dayacday, kooxda kalena iyagoo samir ku sugaya ilaa iftiin ka sii caddaan badan la siiyo. Hase ahaatee, habeenkii imtixaanka kooxda dambeba waxay u ekaatay inay, ilaa xad, lumiyeen xamaasaddoodii iyo cibaadadoodii. Kuwa qalbigoodu badh ahaa oo dusha ka ahaa mar dambe kuma tiirsanaan karin rumaysadka walaalahood. Mid kasta waa inuu keligiis istaagaa ama keligiis dhacaa.”

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Markii niyad-jabkii yimid, laba qaybood waxay bilaabeen inay si kala duwan u seexdaan; hase ahaatee xataa bikradihii xigmadda lahaa qaar ka mid ah xamaasaddoodii way lumiyeen. Rabbigu arrinkan wuu hoggaaminayay, si marka farriintii Qaylada Habeenbadhka ay ka timid Kulankii Xerada Exeter, uu shaqo ku dhex dhammaystiro iyaga dhexdooda.

The Testing Process: The Tarrying Time and the Midnight Cry

Habka Imtixaanka: Wakhtiga Sugitaanka iyo Qayladii Habeenbadhka

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Laga soo xigtay Spirit of Prophecy, mugga 4, bogga 228: Xusuusta ku hay in habkan—Qayladii Saqbadhka, laga bilaabo Wakhtigii Dib-u-dhaca ilaa xidhitaankii albaabka—uu yahay Rabbigu isagoo tijaabinaya dadkiisa. Qayladii Saqbadhka ee shirkii xerada Exeter, ku dhawaaqisteedii ilaa Oktoobar 22, 1844, waa qayb keliya oo ka mid ah taariikhdaas. Lagama sooci karo wakhtigii dib-u-dhaca, kaas oo diyaariya saamaynta Qayladii Saqbadhka ee ka dhex muuqata labada nooc ee caabudayaasha. Waa inaad fahamtaa Qayladii Saqbadhka, maxaa yeelay haddii aadan fahmin, jidka ayaad ka dhacaysaa.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Ilaah wuxuu qasdiyey inuu dadkiisa imtixaamo. Gacantiisu waxay dabooshay qalad ku jiray xisaabinta xilliyada nebinnimada. Gacantiisu, gacanta Rabbiga, waxay dabooshay qalad gaar ah oo ku jiray xisaabinta xilliyada nebinnimada, oo jamac ah. Adventist-yiintu qaladkaas ma ay ogaan, mana ay ogaan kuwii ugu aqoonta badnaa ee ka soo horjeeday. Kuwii dambe waxay yidhaahdeen, “Xisaabintiinna xilliyada nebinnimadu waa sax. Dhacdo weyn ayaa dhow inay dhacdo; laakiin ma aha waxa Mudane Miller sii sheego; waa diinta dunida oo dhan oo soo noqota, ee ma aha imaatinka labaad ee Masiixa.”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Wakhtigii filashadu wuu dhammaaday, Masiixna uma uu muuqan si uu dadkiisa u samatabbixiyo. Kuwii Badbaadiyahooda ku sugayay rumaysad daacad ah iyo jacayl waxay la kulmeen niyad-jab qadhaadh. Hase ahaatee, Rabbigu wuxuu dhammaystiray qasdigiisii: wuxuu tijaabiyey qalbiyada kuwa qirtay inay sugayeen imaatinkiisa. Dhexdooda waxaa ku jiray kuwo badan oo uu kiciyey cabsi halkii ay ka ahaan lahayd jacaylka runta. Markii wixii la filayay aanay dhicin, dadkaas waxay ku dhawaaqeen inaanay niyad-jabin; weligoodba ma ay rumaysnayn in Masiix iman doono. Waxay ka mid ahaayeen kuwii ugu horreeyey ee ku jeesjeesa murugada rumaystayaasha runta ah.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Tani waxay ahayd qasdiga Rabbiga. Mustaqbalka wax aan ka cabsanno ma jiraan, marka laga reebo haddii aynu illowno sida Rabbigu inoogu hoggaamiyey waayo-aragnimadeennii hore, oo wax aan ka cabsannana ma jiraan marka laga reebo haddii aynu illowno waxbariddii Rabbiga ee waayo-aragnimadeennii hore. Waxaannu soo jeedinaynaa inaadan hoggaamintan ka sooci karin waxbariddiisa.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Qoraalladii Nolosha ee James White iyo Ellen G. White 1888, bogagga 186–187: “Ilaah wuxuu tijaabiyey oo caddeeyey dadkiisii maritaankii wakhtiga ee 1843. Khaladka—khalad gaar ah—ee ay ku galeen xisaabinta xilliyada nebiyadeed isla markiiba lama ogaanin xataa ragga aqoonta leh ee ka soo horjeeday aragtiyaha kuwii sugayay imaatinka Masiixa. Culimadan qotada dheer waxay ku dhawaaqeen in Mudane Miller ku saxsanaa xisaabtiisa wakhtiga, in kastoo ay kaga muransanaayeen dhacdada taajayn lahayd muddadaas. Laakiin iyaga iyo dadka Ilaah ee sugayayba waxay si wadajir ah ugu jireen khalad isku mid ah oo ku saabsanaa su’aasha wakhtiga.”

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Waxaan si buuxda u rumaysan nahay in Ilaah, xigmaddiisa ku jirta, uu qaddaray in dadkiisu la kulmaan niyad-jab, kaas oo si aad u habboon loogu talagalay inuu qalbiyada muujiyo oo dabeecadaha runta ah kobciyo—ma aha oo keliya inuu qalbiyadooda muujiyo, laakiin sidoo kale inuu dabeecadahooda kobciyo, isaga oo gaadhsiinaya heer lagu muujin doono dhibaatada imanaysa qaylada Habeennimo-dhexe. Kuwii aqbalay farriintii malaa’igta kowaad cabsi ay ka qabeen xukummada Ilaah aawadeed, ee aan ahayn inay runta jeclaayeen oo ay dhaxal ka doonayeen boqortooyada jannada, haddaba waxay u soo baxeen iftiinkoodii runta ahaa. Waxay ka mid ahaayeen kuwii ugu horreeyey ee ku jeesjeesa kuwii niyad-jabay ee si daacad ah u hammin jiray oo u jeclaa muuqashada Ciise. Imtixaankan Ilaah ee aadka u baaraya ayaa muujiyey dabeecadaha dhabta ah ee kuwii ka leexan lahaa masuuliyadda iyo ceebta iyaga oo saacadda tijaabada ku inkiraya rumaysadkooda.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Kuwii niyad jabay ma lagu tegin gudcur; waayo, markay wakhtiyada nebiyadeed ku baadheen tukashooyin kulul, qaladkii waa la ogaaday—qaladka gaarka ah—iyo raadraacidda qalinka nebiyada ee ku sii fidaya muddadii dib-u-dhaca. Iyadoo la joogay filashada farxadda leh ee imaatinka Masiixa, dib-u-dhaca muuqda ee muujintii lama tixgelin, oo wuxuu noqday yaab murugo leh oo aan la filayn. Habase ahaatee, imtixaankan qudhiisu aad buu lagama maarmaan u ahaa si loo horumariyo loona xoojiyo rumaystayaasha daacadda ah ee runta. Muddada dib-u-dhacu aad bay lagama maarmaan u ahayd. Keliya ma ahayn in ay muujinayso labada kooxood oo ay bilowdo horumarinta dabeecadahooda, kuwaas oo lagu muujin lahaa taariikhda Qayladii Habeenbadhka ilaa xidhitaankii albaabka, balse waxay lagama maarmaan u ahayd xoojinta kuwa ka soo bixi lahaa dhinaca saxda ah ee arrinta. Ma kala saari kartaan muddada dib-u-dhaca Qayladii Habeenbadhka ama xidhitaankii albaabka.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Markaad diiddo Qayladii Habeennimo-dhexe, waxaad diiddan tahay isla taariikhdaas. Qayladii Habeennimo-dhexe ma aha oo keliya farriintii Samuel Snow ee shirkii xerada Exeter; waa waayo-aragnimadii wakhtiga dib-u-dhaca. Halkaas ayuu Rabbigu hoggaaminayey. Wax aynu mustaqbalka uga cabsanaynaa ma jiraan, marka laga reebo haddii aynu illowno hoggaamintii Rabbiga ee taariikhdeennii hore—taariikhdan wakhtiga dib-u-dhaca iyo Qayladii Habeennimo-dhexe, halkaas oo uu ku gaadhsiiyo injiilka weligiis jira heerkiisii ugu sarreeyey taariikhda Milleriyiinta, isaga oo soo saara laba nooc oo caabudayaal ah.

Early Writings, page 74: "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."

Qoraalladii Hore, bogga 74: “Waxaan arkay in shaxdii 1843 ay hagaysay gacanta Rabbigu, oo aanay habboonayn in la beddelo; in tirooyinku ahaayeen sidii uu isagu doonayay; in gacantiisu ay dul saarnayd oo ay qarisay khalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.”

The Mystery of Iniquity and the Testing Process

Sirta Xumaanta iyo Hannaanka Imtixaanka

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Haddii aan waqti haysan lahayn, waxaannu ka wada hadli kari lahayn qarsoodiga xumaanta. Qarsoodiga xumaantu wuxuu yeelan karaa in ka badan hal qeexid oo sax ah, laakiin halkan waxa loola jeedaa hawsha Shaydaanka ee ah inuu xumaanta ku qaso wanaagga, runta ku qaso qaladka, gudaha taariikhaha quduuska ah ee Rabbigu dadkiisa ku imtixaamo. Taariikhaha quduuska ah ee Qorniinka, halkaas oo Rabbigu dadkiisa ku geliyo hab imtixaan ah, mar walba waxaad ku arki doontaan qarsoodiga xumaanta—waa hawlgalka Shaydaanka ee runta ku qasidda qaladka. Marka dadku yimaadaan bartan imtixaanka, qarsoodiga xumaantu wuxuu madmadow geliyaa arrimaha.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Markii wakhtigii imtixaanka Nuux yimid, Baybalku wuxuu inoo sheegayaa in farcankii Shayddaanka lagu dhex qasay farcankii Ilaah intaas ka hor. Taasu waa wixii sababay in qarsoodiga xumaantu ku dhammaystirmo wakhtigii Nuux, taas oo Bilowgii lagu muujiyey sida wiilashii Ilaah ay gabdhihii dadka uga dhigteen xaasas—isku qasidda labada farcan, oo ah qarsoodiga xumaanta ee ka horreeya imtixaankii Nuux.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Imtixaankii Muuse iyo Badda Cas, Qorniinku wuxuu sharxayaa sida Israa’iil, oo lagu imtixaami lahaa Badda Cas iyo Siinay, ay ugu kharribmeen waxbariddii Masar ka dib markay halkaas joogeen wakhti aad u dheer. Taasu waxay ahayd qarsoodiga xumaanta—iyagoo saameyn ku yeeshay waxbarid shaydaani ah.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Waqtigii Yuhuudda, waxay ahaayeen waxbaristii Giriigga ee jidka u sii diyaarisay in Sanhedriinku diido nidaamkoodii tijaabinta.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Taariikhda Millerite-ka, Millerite-yadii ku jiray kaniisadaha Protestant-ka waxay markaas uun ka soo baxeen 1260 sannadood oo saameyntii Papal-ka ahayd, taas oo abuurkii daahirka ahaa ku kharribtay abuur aan daahir ahayn, iyada oo soo saartay qarsoodiga xumaanta oo ka horreeyey imtixaankii Taariikhda Millerite-ka.

That is the mystery of iniquity that is always present.

Taasu waa qarsoodiga xumaanta oo had iyo goor jira.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Haddii aad barato sida qarsoodiga xumaantu u shaqeeyo, u tag Patriarchs and Prophets, cutubka koowaad. Sister White waxay noo sheegaysaa sida Shayddaan ugu hirgeliyey qarsoodiga xumaanta Jannada dhexdeeda. Jannada waxaa ka dhici lahaa imtixaan ku saabsan malaa’igta sii joogi doonta iyo kuwa la fogeyn doono, waxaana Shayddaan halkaas Jannada gudaheeda ka fulinayey qarsoodiga xumaanta ka hor habkaas imtixaanka.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Shayddaanku wuxuu tan ku sameeyey isagoo ku beeraya shaki, ereygiisana ka hormarinaya Erayga Ilaah, oo weliba ka sii muhiimsan, isagoo kuwo kale ku hoggaaminaya inay ku dhawaaqaan waxbaristiisa beenta ah—hawl shar leh. Wuxuu shaki gelin lahaa maskaxdaada, dabadeedna adigu waad bixi lahayd oo shakigaas ayaad u sheegi lahayd koox. Haddii qof uu ka cawdo shakigaas, wuxuu ka caban lahaa adiga, ee kama caban lahayn isaga.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Dhawaan, wadaad ku sugan Spokane, Washington, ayaa ka faallooday Early Writings, bogga 74, isagoo leh, “Waxaan eegay qaamuuskii jiray waagii Ellen White, oo ahaa Webster’s Dictionary, erayga figures-na macnihiisu ma aha wax xiriir la leh xisaabta.” Dadka badankood ee taas maqlay ma ay hubin lahaayeen, wayna rumaysan lahaayeen. Ugu yaraan, wadaadkaasi wuxuu shaki ka beerayay waxa figures-ku u taagan yihiin tuducan; run ahaantiina, been buu sheegayay. Webster’s 1828 Dictionary wuxuu leeyahay: FIGURE, n. Xagga xisaabta, calaamad tilmaamaysa tiro, sida 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Wuxuu muujinayay shaki, isagoo qabanaya hawshii lagu tilmaamay qarsoodiga xumaanta. Wuxuu u caddaynayay Adventist-yada, haddii ay diyaar u yihiin inay arkaan, in wakhtigan taariikhda dhulka, ay qasab tahay inaad runta naftaada u fahanto oo aanad dhegaysan dadka; waayo, “. . . qarsoodiga xumaantu mar hore ayuu shaqaynayaa: . . . .”

Early Writings, page 74: ". . . 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."

Qoraalladii Hore, bogga 74: “. . . in tirooyinku ahaayeen sida uu isagu doonayay, in gacantiisuna korkooda saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan midna u arki karin, ilaa gacantiisa laga qaaday.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Waa marin-habaabin, culimaduna badanaa way sameeyaan. Haddaad doonayso inaad fahamto waxa eray uga jeedo Kitaabka Quduuska ah ama Ruuxa Waxsii-sheegidda, marka hore qaamuusyada uma jeesatid; nebiga ayaad u jeesataa. Tusaale ahaan, Daanyeel wuxuu Daanyeel 8:11 ku adeegsadaa erayga Cibraaniga ah ee rum, kaas oo loo turjumay “waa laga qaaday.” Dadku waxay u maleeyaan inuu ka dhigan yahay “waa laga saaray,” laakiin Daanyeel wuxuu rum shan jeer oo kale adeegsadaa, mana jiro mar uu uga jeedo “ka qaadid” — wuxuu ka dhigan yahay “kor u qaadid oo sarraysiin.” Sidaas darteed, in loo maleeyo in rum ee Daanyeel 8:11 uu ka dhigan yahay “ka qaadid” waa in la raaco dhaqanka, ee ma aha sida Daanyeel erayga u adeegsaday.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Sidaas oo kale, arrinta Ellen White: Haddii aad doonayso inaad ku dooddo in Early Writings, 74, erayga “figures” uu ka dhigan yahay sawirro farshaxan ama garaafyo, waxaad odhan kartaa, “Qaamuuskii xilligii Ellen White ma sheegayo in figures ay ka dhigan tahay xisaab,” adigoo ku kalsoon in dadka intooda badani aanay hubin doonin. Laakiin haddii ay hubiyaan, waxay ogaan doonaan in figures runtii ka dhigan yihiin xisaab.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Laakiin meesha ugu horraysa ee aad tagayso waa Ellen White lafteeda: maxay uga jeeddaa tirooyin? Buugga Early Writings, bogga 74, waxay tidhaahdaa, “Gacantiisu waxay dul saarnayd oo qarisay qalad ku jiray qaar ka mid ah tirooyinka,” bogga 236-na waxay tidhaahdaa, “Gacantiisu waxay daboolaysay qalad ku jiray xisaabinta xilliyada nebiyadeed.” Nebiyaddu waxay caddaynaysaa in ereybixinteeda, tirooyin, ay ka dhigan tahay xilliyada nebiyadeed—xisaabta, ee aanay ahayn farshaxanka.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Haddaba, maxay ahayd wixii Rabbigu gacantiisa ku daboolay? Wuxuu gacantiisa ku daboolay qalad ku jiray xisaabinta xilliyada nebiyadeed—tirooyinka.

Ellen White's Endorsement of the 2520

Taageeriddii Ellen White ee 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Tani waa dulucda arrinta. Kuwo badan ayaa soo bandhigaya isla fariinta aan annagu gudbinayno, aniguna waan taageeraa. Laakiin marka la eego 2520 iyo in Ellen White ay rumaysnayd inay ahayd wax sii sheegid sax ah, tani waa doodda—tani waa caddaynta, waana meesha ay tahay inaad ka bilowdo. Doodaha kale oo dhami waa sax oo run bay yihiin, laakiin tani waa barta bilowga.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Qoraalladii Hore, bogga 74, meesha ay ku leedahay Rabbigu gacantiisa ayuu ku daboolay qalad ku jiray qaar ka mid ah tirooyinka, isla buuggaas ayay ku qeexaysaa waxa taas loola jeedo, bogga 236: “Waxaan arkay dadka Ilaah oo faraxsan oo rajaynaya, iyagoo sugaya Rabbigooda. Laakiin Ilaah wuxuu qorsheeyey inuu tijaabiyo.” Waxay ka hadlayso Wakhtigii Dib-u-dhaca [Maarso 22, 1844], niyad-jabkii ugu horreeyey.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Iyadu kama hadlayso Niyad-jabkii dhacay Oktoobar 22, 1844, maxaa yeelay halkaasna waa lagu tijaabin doonaa; hase yeeshee halkan waxay ka hadlayso Maarso 22, 1844, wakhtigii dib-u-dhaca: “Ilaah wuxuu u qoondeeyey inuu iyaga tijaabiyo.” “Gacantiisu waxay daboolaysay qalad ku jiray xisaabinta xilliyada nebinnimada.” Sidee buu ugu tijaabin lahaa wakhtiga dib-u-dhaca? Isagoo gacantiisa ku haya fahamkooda xilliyada nebinnimada. Waxba uma lihidin inaad mustaqbalka ka cabsataan, marka laga reebo haddii aynu illowno sidii Rabbigu noo hoggaamiyey waagii hore, taariikhda reer Miller iyo waxbaristiisa.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Wakhtiyadan nebinnimada ahu waa waxbaristii dhalisay wakhtigii dib-u-dhaca. “Gacantiisu waxay dabooltay qalad ku jiray xisaabinta wakhtiyada nebinnimada. Kuwii Rabbigooda sugayay ma ay garan qaladkan,”—qalad keliya—“oo xataa nimankii ugu aqoonta badnaa ee wakhtiga ka soo horjeedayna way ku guuldarraysteen inay arkaan. Ilaah wuxuu u qoondeeyey in dadkiisu ay la kulmaan niyad-jab. Wakhtigii wuu gudbay, kuwii Badbaadiyahooda ku sugayay filasho farxad lehna way murugoodeen oo qalbi-jabeen, halka kuwii aan jeclayn muuqashada Ciise, balse farriinta cabsi darteed u aqbalayna ay ku farxeen inuusan iman wakhtigii la filayay. Qirashadoodu qalbiga ma ay taaban, noloshana ma ay daahirin. Gudbidda wakhtigu si wanaagsan bay ugu habboonayd inay muujiso qalbiyada noocaas ah. Iyagu waxay ahaayeen kuwii ugu horreeyay ee jeesta oo ku majaajileeya kuwii murugaysnaa ee niyad-jabsanaa oo runtii jeclaa muuqashada Badbaadiyahooda. Waxaan arkay xigmadda Ilaah ee ku jirta tijaabinta dadkiisa iyo siintooda imtixaan baadhitaan leh si loo ogaado kuwa dib uga guran lahaa oo gadaal u noqon lahaa saacadda imtixaanka.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Ciise iyo ciidanka samada oo dhanba waxay naxariis iyo jacayl ku eegayeen kuwii rajayn macaan ku haminayay inay arkaan Kan nafahoodu jeclaayeen. Malaa’ig baa hareerahooda dul heehaabaysay, si ay u adkeeyaan saacadda imtixaankooda. Kuwii dayacay inay aqbalaan farriintii samada waxaa looga tegay gudcur, cadhadii Ilaahna way ku holacday iyaga, maxaa yeelay ma ay doonayn inay aqbalaan iftiinkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad-jabay, ee garan kari waayay sababta Rabbigoodu u iman waayay, laguma tegin gudcur. Mar kale waxaa loo hoggaamiyey Bayballadooda si ay u baadhaan xilliyadii nebiyadeed. Gacantii Rabbiga waa laga qaaday tirooyinka, qaladkiina—kan keliya—waa la sharraxay.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Halkan waxay ku sharraxaysaa qaladkii ku jiray tirooyinka ku qornaa Jaantuskii 1843, waxayna hore u qeexday in tirooyinku ay metelaan xilliyada nebinnimada. “Waxay arkeen in xilliyadii nebinnimadu ay gaadheen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyadii nebinnimadu ku xidhmeen 1843, ay caddaynaysay inay ku dhammaanayaan 1844.” Dooddu halkaas bay ku dhammaatay! Ellen White waxay saartay shaabaddeeda oggolaanshaha 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Waxaa ku jira oo keliya saddex wakhti oo nebiyadeed oo ku yaal Shaxdii 1843 oo ay fahmeen inay ku dhammaadeen 1843: 1335, 2520, iyo 2300. Ilaah gacantiisa ayuu ku hayay qalad ku jiray qaar ka mid ah xisaabaha—wakhtiyada nebiyadeed ee ku yaal Shaxdan—ilaa gacantiisii laga qaaday. Markuu gacantiisa qaaday, kuwii aaminka ahaa ee sugayay waxaa loo hoggaamiyey inay mar kale daraaseeyaan wakhtiyada nebiyadeed, waxayna ogaadeen in isla caddayntii ku hoggaamisay inay markaas soo bandhigaan in wakhtiyada nebiyadeed ay ku xirmeen 1843 haddana la aqoonsaday inay caddaynayso in laba ka mid ahi ku dhammaadeen 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

1335-ku wuxuu bilaabmaa AD508 wuxuuna ku dhammaadaa 1843. 2520-ku wuxuu bilaabmaa 677BC waxaana saameeya buuxnaanta sannadka. Hormuudkii hore waxay u maleeyeen inuu ku dhammaaday 1843, laakiin dabadeed waxay garteen in isla caddayntii ku hoggaamisay inay saadaaliyaan 1843 ay caddeysay in waxsii sheegidda 2520 ay ku dhammaatay 1844. Waxsii sheegidda 2300 waxay ka bilaabataa 457BC, waxayna u haysteen inay ku dhammaatay 1843, laakiin niyad-jabkii ka dib, iyagoo baranaya xilliyada waxsii sheegidda, waxay ogaadeen inay ku dhammaatay 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Waxa jira oo keliya saddex waxsii sheegid oo ay saadaaliyeen inay ku dhammaan doonaan 1843, mid ka mid ahna wuu ku dhammaadaa: 1335. Waxsii sheegidani ma aha tii Rabbigu gacantiisa ku qariyey. Waxay tilmaamaysaa taariikhda reer Milleriyiinta laga bilaabo Wakhtiga Dib-u-dhaca, iyada oo loo sii marayo Qayladii Saqda Dhexe, ilaa Oktoobar 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Bandhiggii shalay, waxaan ku soo gabagabaynay oraahdan Ellen White: “Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.” Tani waa, “Waxaa barakaysan kii yimaada 1843.” Baaragaraafka xiga, waxay tidhaahdaa, “Farriintii waa la bixiyey. Oo waa inaanu jirin dib u dhac ku yimaadda ku celcelinta farriinta, waayo calaamooyinka wakhtiyadu way rumoobayaan; shaqada xidhitaanku waa in la dhammaystiraa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban. Farriin ayaa dhowaan lagu bixin doonaa magacaabista Ilaah, taasoo ku korodhi doonta qaylo dheer. Markaasaa Daanyeel istaagi doonaa meeshiisa, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daanyeel oo taagan meeshiisii loo qoondeeyey waa aayadda 13 ee Daanyeel 12. “Waxaa barakaysan indhaha arkay waxyaalihii la arkay 1843 iyo 1844” waa aayadda 12. Ellen White waxay bixinaysaa faallo rabbaani ah oo ku saabsan Daanyeel 12:12–13, iyadoo sheegaysa in aayadahani aanay ka hadlayn wax sii sheegid waqtiyeed, balse ay ka hadlayaan waayo-aragnimo ay ku jiraan 1843 iyo 1844, taas oo ka dhalatay faham-qalad ku saabsan 1843 oo dhalinaya wakhti dib-u-dhac. Marka wakhtiga dib-u-dhacu yimaado, “Waxaa barakaysan kii suga.” In kastoo riyadu dib u dhacdo, iyada sug. Waxaa barakaysan kan si aaminnimo leh u suga laga bilaabo Wakhtiga Dib-u-dhaca ilaa albaabku xidhmo. Waxa uu kii aaminka ahi ku arko 1843 iyo 1844 waa barako u horseedda isaga Quduuska Ugu Quduusan.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Waxsii 1335 wuxuu ku dhammaaday 1843, taasoo calaamad u ahayd imaatinka Qayladii Habeenbadhka. Muddada waxsii ee 2520 iyo 2300 waxay ku dhammaanayaan 1844. Ellen White waxay sheegaysaa in isla caddayntii ku hoggaamisay inay ku dhawaaqaan in 2520, 2300, iyo 1335 ay ku dhammaadeen 1843 markaas loo aqoonsaday inay caddaynayso in ay ku ekaan doonaan 1844.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Iftiin ka timid Erayga Ilaah ayaa ka iftiintay xaaladdoodii, oo waxay ogaadeen waqti dib-u-dhac ah—“In kastoo ay [riyadaasu] raagto, haddana sug.” Jacaylkoodii ay u qabeen imaatinka degdegga ah ee Masiixa aawadiis, waxay indhaha ka laliyeen raagista riyada, taas oo loo qoondeeyey inay muujiso kuwa runta ah ee sugaya. Mar kale waxay heleen qodob waqti. Hase yeeshee waxaan arkay in qaar badan oo iyaga ka mid ahi aanay ka sarre mari karin niyad-jabkoodii weynaa si ay u yeeshaan heerkaas qiiradii iyo tamartii calaamad u ahayd rumaysadkoodii 1843.

Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

Shayddaanka iyo malaa’igtiisiiba way ka adkaadeen iyaga, oo kuwii aan aqbali lahayn farriinta waxay isu hambalyeeyeen garashadooda fog iyo xigmaddooda iyagoo aan aqbalin khiyaanadaas, sida ay ugu yeedheen. Ma ay garanaynin in ay diidayeen taladii Ilaah ee ka gees ahayd naftooda, oo ay si wadajir ah ula shaqaynayeen Shayddaanka iyo malaa’igtiisa si ay u wareeriyaan dadka Ilaah, kuwaas oo ku noolaa farriintii samada laga soo diray.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

Taariikhdan gudaheeda, waxaa ku jira laba nooc oo caabudayaal ah. Kooxda aan aaminka ahayni waxay ku jeesjeesaan kuwii sugayay, laakiin kuwii sugayay waxaa dib loogu hoggaamiyaa xilliyadii nebinnimada, oo waxay garanayaan in isla caddayntii ku hoggaamisay inay gartaan dhammaadka 2520 iyo 2300 sannadkii 1843 ay ahayd inay caddeyso in ay ku dhammaadeen 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

In kastoo kuwii sugayay ay tan garteen, haddana uma ay kululayn Rabbiga sidii ay ahaayeen ka hor niyad-jabkii ugu horreeyey. Waxaa mar kale lagu shidi lahaa farriintii Qayladii Saqda Dhexe. Kuwii sugayay waxay hore u fahmeen 1844, dhammaadka waxsii sheegyadii, ka hor Qayladii Saqda Dhexe.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Farriintii Qaylada Habeenbadhkii waxay kuwa sugayay u saamaxday inay aqoonsadaan Oktoobar 22, 1844. Macluumaadkaas awgiis, arrintu may ahayn oo keliya meel ka mid ah sannadka 1844; waxay ahayd isla maalintan qudheeda, taasina waxay siisay farriinta awood.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Ma aragtaa habraaca? Waxbarista soo saarta waayo-aragnimadan waa saddex waxsii sheegid: 1335, 2300, iyo 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Markay taas garteen dabadeed, waxay bilaabeen inay ku dhawaaqaan, “Ka soo baxa Baabuloon.” Tani waa Farriintii Malaa’igta Labaad.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Aan si cad u caddayno: Maxaa ku dhammaanaya wakhtiga dib-u-dhaca? Isticmaalka Jaantuska 1843. Waxay dhinac dhigeen Jaantuskan maxaa yeelay hadda waxay garteen in Rabbigu imanayo 1844, halka Jaantusku uu lahaa 1843. Sidaas daraaddeed, waxay Jaantuska dhinac u dhigeen taariikhda Farriinta Malaa’igta Labaad.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Maxaa noqda farriintoodu taariikhda Malaa’igta Labaad? Baaragaraafka ugu dambeeya ayaa sharxaya.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

Kuwa rumaystay farriintan waxaa lagu dulmay kiniisadaha. Muddo in le’eg, kuwii aan aqbali doonin farriinta waxaa cabsi ka hor istaagtay inay muujiyaan waxa qalbiyadoodu xambaarsanaayeen; hase yeeshee, waqtigu markuu dhaafay ayuu daaha ka rogay dareenkoodii runta ahaa. Waxay jeclaayeen inay aamusiyaan markhaatifurka ay sugayaashu dareemeen in lagu khasbay inay qaadaan, kaas oo ahaa in xilliyadii nebiyadu ay ku fidsanaayeen ilaa 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Waa maxay xilliyada nebiyadeed? 2520, 2300, iyo 1335. Taasu waa farriintooda taariikhdan ku jirta. Hadda waxay leeyihiin, “Waan fahannay! Nebiyadani waxay ku fidsan yihiin ilaa 1844.” Farriintoodu taariikhda Qayladii Saqda Dhexe waa nebiyadaha 2520-ka iyo 2300-ka sano.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

In muddo ah, kuwii aan doonaynin inay aqbalaan farriinta waxaa ka celinayey cabsi inay ku dhaqmaan waxa qalbiyadoodu xambaarsanaayeen; laakiin markii wakhtigu dhaafay ayaa waxaa la muujiyey dareenkoodii runta ahaa. Waxay jeclaayeen inay aamusiyaan markhaatifurka ay kuwii sugayey dareemeen inay ku khasban yihiin inay bixiyaan, kaas oo ahaa in xilliyadii nebiyadu gaadhayeen 1844. Si caddaan ah ayay rumaystayaashu u sharraxeen khaladkoodii—khalad gaar ah—waxayna bixiyeen sababihii ay Rabbigooda u filayeen sannadka 1844. Kuwa ka soo horjeedayna ma ay keeni karin wax dood ah oo ka dhan ah sababaha xoogga leh ee la soo bandhigay. Habase yeeshee, cadhadii kaniisaduhu way holacday; waxay go’aansadeen inayan dhegaysan caddaynta, iyo inay markhaatifurka ka xidhaan kaniisadaha, si aan kuwa kale u maqlin.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Maxaa dhacaya markaad soo bandhigto 2520 iyada oo la xiriirta 2300-ka maalmood? Taariikhda Millerite-ka gudaheeda, waxaa lagaa xiraa kaniisadaha, waxaana jira dadaal lagu aamusiinayo farriintaas.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Kuwii aan ku dhicin inay dadka kale ka qariyaan iftiinkii Ilaah iyaga siiyey, ayaa laga xidhay kaniisadaha; laakiin Ciise wuu la jiray iyaga, oo waxay ku faraxsanaayeen iftiinka wejigiisa. Waxay ahaayeen kuwo loo diyaariyey inay aqbalaan farriinta malaa’igta labaad.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Innagoo aan gelayn daraasad ku saabsan 2520, waxaannu isku dayaynaa in aannu muujinno in Ellen White ay saartay shaabaddeeda oggolaanshaha 2520. Haddii aadan tan arki karin, waxaad u baahan tahay inaad tukato in Ciise uu indhahaaga ka qaado qolfoofka. Ellen White waxay tidhi caddayntii isla tii ku hoggaamisay inay saadaaliyaan 1843 ayaa markaas loo arkay inay caddaynayso in xilliyadan nebiyadeed ay ku dhammaadeen 1844. Waxay had iyo jeer ku tilmaantaa xilliyada nebiyadeed, ama tirooyinka, jamac ahaan. Waxaa jira oo keliya saddex xilli oo nebiyadeed oo ku yaal Shaxda 1843 kuwaas oo ku dhammaaday 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Kan ku dhammaada 1843, ee ah 1335-ka, si naxwe ahaan u saxnaado, wuxuu u baahan yahay ugu yaraan laba xilli oo nebiyadeed si ay u tidhaahdo “tirooyin” iyo “xilliyo nebiyadeed.” Haddii ay saddex yihiin oo aad mid ka saarto, markaas labada ay iyadu taageerayso waa 2520-ka iyo 2300-ka, iyadoon loo eegin waxa cid kale ay odhan karto.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Taariikhdan, oo ay ku jirto Niyad-jabkii Weyn ee Adventist-yada ee Oktoobar 22, 1844, Rabbigu wuxuu soo saarayay waayo-aragnimo ay kaga xidhmayeen kaniisadaha, si ayan ugu istaagin saamaynta dadka, balse ay ugu istaagaan Erayga Ilaah. Waxay u baahnaayeen waayo-aragnimadaas si ay u helaan rumaysadka ay kula galaan Meesha Quduuska ugu Quduusan Ciise Masiix. Isagu wuxuu dhammaystirayay iyaga si uu Gunaanad ugu keeno Injiilka Weligiis ah.

Testimony of the Pioneers: James White and Uriah Smith

Markhaatifurkii Hormuudka: James White iyo Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Marka xigta, waxaan haynaa laba hormuud, James White iyo Uriah Smith. Kuwani waa ragga ugu waaweyn ee fiqiga-yaqaannada casriga ahi tixraacaan si ay u sheegaan in James White diiday 2520 sannadkii 1863 iyo in Uriah Smith uu ku diiday qoraalladiisii sannadihii 1870-meeyadii iyo 1880-meeyadii.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Waxaan dib ugu noqonaynaa 1844 iyo wax yar ka dib si aan u aragno sida James White iyo Uriah Smith u sharraxaan taariikhdan isla tan ah ee Ellen White ay hadda sharraxday. Iyadu waxay ka hadlaysaa xilliyada nebiyadeed iyo Rabbiga oo gacantiisa ka qaadaya iyo in qaladkii la arko, labadaas Hormuudna sidaas oo kale ayay sameeyaan.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White ma oran “2520” ama “toddoba goorood,” laakiin Uriah Smith iyo James White way oranayaan. Waxay si cad u muujinayaan in xilliyada nebinnimada ee lagu aqoonsaday taariikhdan ay ahaayeen 2520 iyo 2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

James White, Review and Herald, mugga 1aad, Luulyo 9, 1851: “Mid diiddan ayaa leh, ‘Anigu ma rumaysni in qayladii saqdhexe weli la bixiyey.’ Annaguna sidoo kale ma rumaysnin in qayladii saqdhexe nala maqlay, ama in mar uun nala maqli doono. Qaylada ku qoran Matayos 25:6, ‘Bal eega, aroosku waa imanayaa,’ waxay ku jirtaa taariikhda aroos bariga ka dhaca. Laakiin in qaylo la bixiyey, oo si buuxda ay u aqbashay dhammaan jidhka Adventka dayrtii 1844, taas oo si wanaagsan ula barbar dhiganta qayladii saqdhexe ee masalka, ma aha in ay diidaan kuwa khibrad ku lahaa arrintaas.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White waxa uu ka hadlayaa taariikh ay dadku ku diidayaan Qayladii Saqda Dhexe oo ay jidkii ka dhacayaan. Arrintan ayuu uga jawaabayaa, waxana uu ka hadli doonaa taariikhdan.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

“Waxay timid wakhtigii qummanaa. Qayladii masaalku isla markiiba waxay ka dambaysay dib-u-dhaca, iyo lulmadii iyo hurdadii. Tanuna waxay daba timid dib-u-dhackeennii, annagoo niyad-jabnay, oo dhegahayaga soo gaadhay annagoo ku jirna xaalad degganaan ah. Qayladaasu waxay toosisay tobankii bikradood, oo ku hoggaamisay inay laambadahooda hagaajiyaan. Tanu, iyadoo ay la socotay xoogga Ruuxa, waxay kicisay dadka Imaatinka sugayey, oo ku hoggaamisay inay Kitaabka Quduuska ah baadhaan si aan hore loo arag, iyo inay naftooda iyo hantidooda dunyadeedba gebi ahaanba Rabbiga u quduseeyaan. Kuwii ku dhawaaqay qaylada ahayd in Rabbigu iman doono bisha toddobaad, 1844, waxay si cad u arkeen in xilliyadii nebiyadu gaadhayeen wakhtigaas; sidaas daraaddeed, caddayntii laga soo bandhigay xilliyada si loo caddeeyo in Imaatinku ahaan doono 1843, waxay caddaysay inuu ahaan doono 1844. Markaas ayaannu aragnay qalad ku jiray habkaas xisaabinta ee 2300-ka maalmood ku dhamaynaysay 1843. Midkoodna kuwii wax ka qoray Imaatinka lidkiisa ma uu arkin. Gacanta Qaddarka—xaraf weyn ‘Q’—ayaa qarisay qaladka—keli ah—ilaa wakhtigii la gaadhay in la arko. Qaladku wuxuu ku jiray in 457 sannadood oo buuxa laga jaray 2300-ka, taasoo reebtay 1843, iyada oo aan wax xisaab ah laga samayn jajabka sannadka 457 C.H., ee ka soo gudbay markii amarku baxay, kaas oo laga bilaabo toddobaatanka toddobaad lagu tiriyo.”

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“Maskaxdeennii waxaa loo jeediyey wakhtigaas, [1843,] taas oo ka dhalatay xaqiiqda ah in, markii la taariikhaynayo xilliyada nebiyadeed ee kala duwan laga soo bilaabo sannadaha ay taariikh-yahannada ugu saxsani u asteeyaan rumowga dhacdooyinka la rabay inay bilowgooda calaamadeeyaan, dhammaantood waxay u ekaayeen inay ku dhammaanayaan sannadkaas.”

Now he tells us the prophetic periods they thought terminated in 1843.

Haddaba wuxuu inoo sheegayaa xilliyadii nebiyadeed ee ay u maleeyeen inay ku dhammaadeen 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Tani, si kastaba ha ahaatee, waxay ahayd wax muuqaal ahaan keliya ah.” Waxay u muuqatay oo keliya in ay ku dhammaadeen 1843. Waxay ogaan lahaayeen in ay ku dhammaadeen 1844.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

“Waxaannu ‘toddobada jeer,’ ama 2520 sannadood, ka bilownaa maxaabiistii Manaseh, taas oo, si weyn oo laysku waafaqsan yahay, ay taariikh‑xisaabiyayaashu u meeleeyeen 677 BC.” Kuwanu waa xilliyadii nebiyadeed ee ay ka shaqaynayeen. “Taariikhdan ayaa ah ta keliya ee aannu weligayo ka soo xisaabtannay bilowga muddadan; oo markii 677 BC laga jaray 2520 sannadood, waxaa hadhay AD1843. Habase ahaatee, ma aannu garan in, sida ay u baahnaan lahayd 677 sannadood oo buuxa oo BC ah iyo 1843 sannadood oo buuxa oo AD ah si loo dhammeeyo 2520 sannadood, ay sidoo kale nagu qasbayso in aannu muddadan ku fidinno ilaa inta AD1844 ah ee ay suuragal tahay inay ka bilaabatay ka dib bilowgii 677 BC.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Xilliyadii nebinnimo ee “gacanta Qaddarku ay gacantiisa ka celisay khaladka,” waxa ku jiray 2520.

Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uuryaah Ismiidh: “Markii wakhtigu ka sii gudbay AD1843, qaar badan waxay bilaabeen inay weydiiyaan sababaha niyad-jabkoodii ku saabsanaa sannadkii xorriyaddooda ay filayeen. Markaas ayaa la arkay in, haddii dhammaan xilliyada nebiyadeed laga bilaabo sannadaha BC, halkaas oo aynu mar walba ka taariikhayn jirnay bilowgooda, aan mid kasta si gooni ah u dhammaanayn, xataa iyadoo la qiyaasayo in taariikh-xisaabeedkeenna iyo taariikhda bilowgoodu sax ahaayeen, ilaa wakhti ka mid ah sannadka 1844. Sidaas darteed, toddobada waqti, ama 2520 sannadood, oo ka bilaabmaya BC677—jubileega weyn, ama 2450 sannadood [aan lagu muujin midkoodna jaantusyada 1843 ama 1850.], oo ka bilaabmaya BC607—iyo 2300 sannadood ee Daanyeel, oo ka bilaabmaya BC457—maaddaama qayb ka mid ah mid kasta oo sannadahaas ah, kuwaas oo laga taariikheeyey xilliyada nebiyadeed sida ay u kala horreeyaan, ay dhammaatay ka hor intii aanay dhicin dhacdooyinkii kala duwanaa ee calaamadeeyey bilowgooda, waxay ahayd lagama maarmaan in ay ku fidaan ilaa inta AD1844 ah oo u dhiganta sida ay mid walba u bilaabatay ka dib bilowga sannadaha BC ee si gooni-gooni ah looga tiriyo, si ama loo dhammaystiro tirada sannadaha ee mid kasta, ama loo tijaabiyo saxnaanta taariikh-xisaabeedkeenna. Laakiin ma jirin wax furayaal ah oo tilmaamaya wakhtiga, sannadahaas BC ee kala duwan gudahooda, ee ay xilliyada kala duwani ku bilowdeen; sidaas darteedna wakhtiga sannadka ay ku dhammaanayaan lama calaamadayn karin si sax ah.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uuriyaah Ismiid iyo Jeymis Wayt labaduba waxay marag ka yihiin in muddooyinkii nebiyadeed ee la aqoonsaday inay ku dhammaadeen 1844 ay ahaayeen 2520-ka iyo 2300-ka sannadood, iyagoo adeegsanaya isla eraybixintii ay Ellen White ku adeegsatay Early Writings, bogga 236 iyo wixii ka dambeeya.

The Chain of Truth: William Miller's Commencement Points

Silsiladda Runta: Qodobbadii Bilowga ee William Miller

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Qoraalladii Hore, bogga 230: “Ilaah wuxuu diray malaa’igtiisii”—malaa’igta Jibriil—“inay taabato qalbiga nin beeraley ah”—William Miller—“oo aan rumaysnayn Kitaabka Quduuska ah, si loogu hoggaamiyo inuu wax sii baadho waxsii sheegyada. Malaa’igta Ilaah marar badan ayay booqdeen kii la doortay, si ay maskaxdiisa u hanuuniyaan oo ay fahamkiisa ugu furaan waxsii sheegyadii weligood mugdiga ku ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa isaga la siiyey, waxaana loo hoggaamiyey inuu baadho xidhiidh kasta midka kale ka dambeeya, ilaa uu Ereyga Ilaah ku eegay yaab iyo qaddarin. Halkaas ayuu ku arkay silsilad qumman oo run ah. Ereygaas uu u haystay inuusan waxyi ahayn ayaa haddana hortiisa ugu furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku ay sharaxdo qayb kale,”—Jibriil ayaa tusay habka aynu ugu yeedhno caddayn-qoraaleed, sadarba sadar, halkan wax yar iyo halkaas wax yar.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Jibriil wuxuu isaga siiyey bilowgii silsiladda runta iyo habkii caddaynta qoraallada Qorniinka.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

William Miller, Advent Review and Sabbath Herald, April 18, 1854: “Markaan sii darseeyey Qorniinka, waxaan ku soo gunaanaday in toddobada wakhti ee xukunka quruumaha ay tahay inay ka billowdaan markii Yuhuuddu joojiyeen inay ahaadaan qaran madax-bannaan xilligii maxaabiisnimadii Manaseh, taas oo taariikhyahannada ugu wanaagsan ay u qoondeeyeen 677 B.C.; in 2300-ka maalmood ay ka billowdeen toddobaatankii toddobaad, kuwaas oo taariikhyahannada ugu wanaagsan ay ku taariikheeyeen 457 B.C.; iyo in 1335-ka maalmood ee ka billowda qaadistii allabariga joogtada ah, iyo taagiddii karaahiyada wax baabbi’isa, [Daniel 12:11] ay tahay in laga taariikheeyo taagiddii sarrayntii Baabbanimada, ka dib qaadistii karaahiyooyinkii jaahilnimada, taas oo, sida ay qabaan taariikhyahannadii ugu wanaagsan ee aan la tashan karay, ay habboon tahay in laga taariikheeyo qiyaastii A.D. 508.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White waxay sheegaysaa in Jibriil uu William Miller siiyey barta bilowga ee silsiladda runta, William Millerna wuxuu ka marag kacayaa in saddexdii dhibcood ee bilowga ahaa ee isaga la siiyey ay yihiin AD 508, 677 BC, iyo 457 BC. Waxaa Malaa’igta Jibriil siiyey dhibcaha bilowga ee waxsii-sheegyadan, kuwaas oo soo saaray taariikhda Qaylada Saqda-dhexe.

The Last Deception: Rejecting the Spirit of Prophecy

Khiyaanadii Ugu Dambaysay: Diidmada Ruuxa Waxsii-sheegidda

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Farriimaha la Xushay, buugga 1, bogga 48: “Shayddaanu waa . . . si joogto ah u soo gelinaya waxyaalaha been-abuurka ah—si uu dadka uga leexiyo runta. Khiyaanada ugu dambaysa ee Shayddaanku waxay ahaan doontaa inuu waxba ka tari waayo maragga Ruuxa Ilaah.” Khiyaanada ugu dambaysa ee Shayddaanku waa inuu baabi’iyo Ruuxa Waxsii-sheegidda.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Haddii aad diiddo xaqiiqooyinkan aasaasiga ah, isla markaasna waxaad diidaysaa Ruuxa Waxsii sheegidda. Ellen White waxay taageeradeeda saartaa 2520-ka. Haddii aad diiddo 2520-ka, waxaad dibadda u tuuraysaa ilmihii iyo biyihii lagu maydheyba.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

“Shayddaan . . . si joogto ah ayuu u soo riixayaa waxa been-abuurka ah—si uu dadka uga leexiyo runta. Khiyaanada ugu dambaysa ee Shayddaanku samayn doono waxay ahaan doontaa inuu markhaatifurka Ruuxa Ilaah ka dhigo wax aan saamayn lahayn. ‘Meesha aan muujin jirin, dadku way halligmaan’ (Maahmaahyadii 29:18).” Iyadu waxay ka hadlayso diidmada Ruuxa Waxsii-sheegidda, oo iyadoo taas la xidhiidha waxay leedahay in haddii aad diiddo Ruuxa Waxsii-sheegidda, meesha aan muujin jirin dadku way halligmaan. Waa maxay muujintu? Haddii aad diiddo Ruuxa Waxsii-sheegidda, waa maxay muujinta aad ka maqan tahay?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

“Qor aragtida, oo looxyada si cad ugu qor, si kan akhriyayaa u ordo.” Xabaquuq 2:2 (KJV). Haddii aad diiddo Ruuxa Waxsii-sheegidda, waxaad diidi doontaa Shaxdii 1843; oo haddii aad diiddo Shaxdan, waxaad diidaysaa Ruuxa Waxsii-sheegidda.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

Shayddaanku si xeelad iyo xeeladeysan buu u shaqayn doonaa, siyaalo kala duwan iyo wakiillo kala duwanba, si uu u wiiqo kalsoonida dadka hadhay ee Ilaah ay ku qabaan markhaatifurka runta ah. Waxaa la hurin doonaa nacayb ka dhan ah Markhaatifurrada oo ah mid shaydaannimo ah. Mararka qaarkood waxa aynu “shaydaannimo” u qaadannaa falal xunxun oo madow, hase yeeshee buugga Patriarchs and Prophets waxa naloo sheegay in Shayddaanku ku shaqeeyo isaga oo shaki ku beeraya. Taasu waa weerarka shaydaannimo ee ka dhanka ah Ruuxa Waxsii sheegidda iyo xaqiiqooyinkan aasaasiga ah. Waxaana lagu fuliyaa dad aynu u malaynayno in ay yihiin kuwo ay tahay in aynu ku kalsoonaanno oo shakiyadan si maldahan u dhex geliya.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

Waxaa la shidi doonaa nacayb ka dhan ah Markhaatifuriyada oo ah mid Shaydaani ah. Hawlaha Shaydaanku waxay ahaan doonaan inuu gilgilo rumaysadka kiniisadaha ee ku saabsan iyaga, sababtan aawadeed: Shaydaanku ma heli karo jid sidaas u cad oo uu ku soo geliyo khiyaanooyinkiisa oo uu nafo ugu xidhxidho dhalanteedyadiisa haddii digniinaha, canaanta, iyo talooyinka Ruuxa Ilaah la dhegaysto. Selected Messages, buugga 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Markaan tan gunaanad u soo dhoweynayno, marka Walaashii White ay tidhaahdo innagu wax aan mustaqbalka uga cabsanno ma hayno marka laga reebo in aynu illoowno hoggaamintii Rabbiga, waxaan leeyahay hoggaamintii Rabbiga ee ay ka hadlayso waa taariikhda ka bilaabata Wakhtigii Sugitaanka ilaa albaabka xidhmay—taariikhda uu matalo ereyga, Qayladii Habeenbadhka. Innagu wax aan mustaqbalka uga cabsanno ma hayno marka laga reebo in aynu illoowno sida Rabbigu noogu hoggaamiyey waayo-aragnimadii Qayladii Habeenbadhka, iyo weliba waxbaristii ku xidhnayd hoggaamintan. Waxbaristii soo saartay waayo-aragnimadan waa saddexda waxsii sheegid ee wakhtiga, kuwaas oo ka bilaabma taariikhihii malaa’igta Jibriil siiyey William Miller. Innagu wax aan mustaqbalka uga cabsanno ma hayno marka laga reebo in aynu illoowno waxbarisyadan, oo ay ku jirto 2520, kuwaas oo soo saaray waayo-aragnimadii Qayladii Habeenbadhka sida Rabbigu ugu hoggaamiyey Milleriyiintii iyaga oo maraya gunaanadka Injiilka Weligiis ah.

Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Spalding and Magan, bogagga 305–306: “Hal shay waa hubaal: kuwaas oo ka mid ah Seventh-day Adventists ee qaata mowqifkooda hoosta calanka Shayddaanka waxay ugu horrayn ka tegi doonaan rumaysadkooda digniinaha iyo canaanta ku qoran Markhaatifurka Ruuxa Ilaah dhexdiisa.” Haddii aad diiddo Aasaasyada, waxaad diidaysaa Ruuxa Waxsii sheegidda. Haddii aad diiddo Ruuxa Waxsii sheegidda, waxaad diidaysaa Aasaasyada. Labaduba way wada socdaan. Meesha aanu jirin Ruuxa Waxsii sheegiddu, ma jirto aragti.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Baaqa loo yeedhayo quduusnaanta ka sii weyn iyo adeeg ka sii quduusan, waana la sii wadi doonaa yeedhitaankan. Qaar ka mid ah kuwa hadda ku hadlaya talooyinka Shayddaanka ayaa garashadooda ku soo noqon doona. Waxaa jira kuwo haya jagooyin muhiim ah oo aamminnimo lagu aaminay kuwaas oo aan garanayn runta wakhtigan. Iyaga waa in farriinta la siiyaa. Haddii ay aqbalaan, Masiixu wuu aqbali doonaa, oo wuxuu ka dhigi doonaa shaqaale isaga la shaqeeya. Laakiin haddii ay diidaan inay maqlaan farriinta, waxay istaaggooda ka qaadan doonaan hoosta calanka madow ee Amiirka Gudcurka.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

Waxaa lay faray inaan idhaahdo in runta qaaliga ah ee wakhtigan loo baahan yahay ay maskaxda aadanaha ugu sii furnaanayso si isa soo taraysa oo ka sii caddaanaysa. Si gaar ah ragga iyo dumarku waa inay cunaan hilibka Masiixa oo ay cabbaan dhiiggiisa. Waxaa jiri doona koboc xagga fahamka ah, waayo runta waxay leedahay awood ay ku sii fido si joogto ah. Aasaasaha rabbaaniga ah ee runta wuxuu geli doonaa xidhiidh isu-dhow oo haddana sii dhawaanaya kuwa ku sii socda inay isaga gartaan. Markay dadka Ilaah Eraygiisa u qaataan sida kibista samada, waxay ogaan doonaan in bixitaankiisu u diyaaraysan yahay sida waaberiga. Waxay heli doonaan xoog ruuxi ah, sida jidhku u helo xoog jireed marka cunto la cuno.

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

Si badh uma fahanno qorshaha Rabbiga ee ku saabsan inuu reer binu Israa’iil ka soo bixiyo addoonsigii Masar, oo uu cidlada ku dhex hoggaamiyo ilaa Kanaan.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

Marka aynu soo ururinno fallaadhaha rabbaaniga ah ee ka ifaya injiilka, waxaynu heli doonnaa garasho ka sii cad oo ku saabsan nidaamka Yuhuudda, iyo qaddarin ka sii qoto dheer oo ku saabsan runihiisa muhiimka ah. Baadhitaankeenna runta weli ma dhammaystirna. Waxa aynu soo ururinnay oo keliya wax yar oo ka mid ah fallaadhaha iftiinka. Kuwa aan maalin kasta ahayn ardayda Ereyga ma xallin doonaan dhibaatooyinka nidaamka Yuhuudda. Ma ay fahmi doonaan runaha lagu baray adeegga macbudka. Shaqada Ilaah waxaa carqaladeeya faham adduunyo oo laga qabo qorshihiisa weyn. Nolosha mustaqbalka ayaa daaha ka qaadi doonta macnaha sharciyadii Masiixu, isagoo ku duudduuban tiirka daruurta, uu dadkiisa siiyey.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Adventistadaas qaata calaamadda bahalka, iyagoo hoos taagan calanka Shayddaanka, waxay marka hore diidaan Ruuxa Waxsii-sheegidda.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Waxa marinkan ku jira laba qaybood: kuwa sii raaca inay Rabbiga gartaan, sii wada cunidda jidhkiisa iyo cabbidda dhiiggiisa, oo sii wada barashada Erayga Ilaah, iyo kuwa aan sidaas yeelin. Horumarka runta weli ma dhammaan; waxay yeelan doonaan waxyaalo ay ka sheegaan adeegga Quduuska ah oo aan weli la sheegin. Waxay adkayn doonaan isbeddelka maamulkii wakhtiyada ee xilligii Masiixa, iyagoo ka sii tusaya isbeddelkii wakhtigii Millerite, oo hore ugu fiiqaya maamulkii wakhtiyada marka Masiixu ka guurayo Xukunka Kuwii Dhintay una guurayo Xukunka Kuwa Nool. Waxay yeelan doonaan waxyaalo ay ka sheegaan Quduuska ah iyo sida Rabbigu ugu calaamadiyo dhaqdhaqaaqyadiisa isbeddelladan maamul ee wakhtiyada shubidda Ruuxiisa.

A couple more quotes and we are almost done.

Labo xigasho oo kale, dabadeedna waxaan ku dhowaannay inaan dhammaanno.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Kuwaas Masiixiyiinta Toddobaadka ee diida Qayladii Habeenbarka ka dhacaan jidka, iyagoo diidaya hoggaamintii Rabbiga iyo waxbaristii caqiidada ee soo saartay taariikhda Qayladii Habeenbarka. Taas weeye waxa ay tahay inaan ka cabsanno—in aan diidno waxbaristaas oo aynaan fahmin waayo-aragnimadaas. Markaan sidaas yeelno, waxaannu diidaynaa Ruuxa Waxsii-sheegidda.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Walaashii White waxay shaabaddadeeda oggolaanshaha ku saartaa 2520. Waxaannu muujin doonnaa sida ay shaabaddadeeda oggolaanshaha ugu saarto runno kale oo ku yaal Jaantuskii 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Dhamaadka dunida, marka waxan oo dhammu ku soo gaadhaan gunaanadka Injiilka Weligiis ah ee taariikhdeenna, Adventism waxaa la hor keeni doonaa geeddi-socodka imtixaanka ee saddexda tallaabo leh ee hore loo sii muujiyey, sida lagu arkay waayo-aragnimadii William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller wuxuu sameeyey saddex qalad: (1) Wuxuu diiday Qayladii Saqda-dhexe, oo wuxuu ka dhacay jidkii kuna dhacay dunida sharka leh ee hoose. (2) Intaas dabadeed wuxuu isku halleeyey saamayn bini’aadmi, taas oo ah Joshua Himes. (3) Wuxuu diiday Sabtida.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Su’aal baa soo baxday: “Miyuu diiday Sabtida mise Quduuska?” Waxbaristii wakhtigaas ka beddelantay quduuska dhulka ku yaal una gudubtay Quduuska Jannada ku yaal waxaa laga yaabaa in Miller uusan si buuxda u garan. Markii Ellen White lagu hoggaamiyey Goobta Ugu Quduusan, waxay aragtay Tobanka Amar ee ku jiray sanduuqii axdiga, oo Amarka Sabtiduna wuxuu lahaa iftiin quduus ah oo ku hareeraysnaa.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Waxii Miller diiday waxay ahayd Sharciga Ilaah—Sabtida. Sidaas darteed, Miller wuxuu diiday Oohintii Habeenbadhka, dabadeedna wuxuu ku tiirsaday jidh, ka dibna wuxuu helay calaamadda bahalka. Taas ayaa lagu celinayaa dhammaadka dunida.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Markhaatiyo, mugga 5, bogga 211: “Halkan waxaan ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareentay dhirbaaxadii cadhada Ilaah. Odayaashii, kuwii Ilaah siiyey iftiin weyn oo u taagnaa sida ilaaliyayaasha danaha ruuxiga ah ee dadka, waxay khiyaaneeyeen aaminnimadii lagu aaminay.” Waxay ka hadlaysaa Yexesqeel 8 iyo 9, shaabadaynta. Sister White waxay leedahay shaabadaynta ku jirta Yexesqeel 9 waa isla tan shaabadaynta ee Muujintii 7. Waxay ka hadlaysaa xilliga shaabadaynta 144,000-ka. Waxay leedahay kuwii ay ahayd inay noqdaan ilaaliyayaashu waxay khiyaaneeyeen aaminnimadii lagu aaminay.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

“Waxay qaateen mowqifka ah in aynaan u baahnayn inaan sugno mucjisooyin iyo muujinta muuqata ee awoodda Ilaah sida waayihii hore. Wakhtiyadu way isbeddelleen.” Khaladkoodii ugu horreeyey wuxuu ahaa inay ka soo horjeestaan Qayladii Habeenbadhka, iyagoo leh, “Waxii ka dhacay taariikhdan Qayladii Habeenbadhka mar kale ma soo noqdaan.” Waxay ka sii dhacayaan jidka.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

Erayadani waxay sii xoojiyaan rumaysadla’aantooda, oo waxay yidhaahdaan: Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Isagu waa ka naxariis badan yahay inuu dadkiisa ku booqdo xukun. Sidaas daraaddeed “Nabad iyo ammaan” waa qaylada ragga aan mar dambe codkooda sida buun u qaadi doonin si ay dadka Ilaah ugu muujiyaan xadgudubyadooda, iyo reer Yacquub dembiyadooda. Eeyadan carrabka la’ oo aan ciyi lahayn ayaa ah kuwa dareemaya aargudashada xaqa ah ee Ilaah cadhaysan. Rag, hablo, iyo carruur yaryarba dhammaantood way wada halligmaan.” Testimonies, volume 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

Yeremyaah, isaga oo ka hadlaya fashilka labaad ee William Miller, wuxuu yidhi, “Rabbigu sidaas buu leeyahay; Habaaran ninka dadka isku halleeya, oo jidhka ka dhigta cududdiisa, oo qalbigiisuna Rabbiga ka jeesto.” Yeremyaah 17:5 (KJV). Haddaad nin ku kalsoonaato, qalbigaagu Rabbiga wuu ka jeestaa.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Diidmada koowaad ee ugu dambaysta waa Qaylada Saqda Dhexe, taas oo ah ku-celin muujinta xoogga Ilaah. Ta labaad waa ku tiirsanaanta jidhka. Ta saddexaad waa Sharciga Axadda.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Waxa jiri kara oo keliya laba kooxood. Dhinac kastaba waxaa si cad loogu shaabadeeyey, ama shaabadda Ilaaha nool, ama calaamadda bahalka ama sanamkiisa. Wiil kasta iyo gabadh kasta oo Aadan ah wuxuu doortaa ama Masiixa ama Barabbas inuu hoggaamiyihiisa guud noqdo. Oo kulli kuwa isa saara dhinaca kuwa aan daacadda ahayn waxay taagan yihiin calanka madow ee Shayddaanka hoostiisa, waxaana lagu eedeeyaa inay diideen oo si quudhsasho leh u adeegsadeen Masiixa. Waxaa lagu eedeeyaa inay si ula kac ah u qodbeen Rabbiga nolosha iyo ammaanta. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Hal shay baa hubaal ah: kuwa Adventist-ka Maalinta Toddobaad ee istaaga calanka Shayddaanka hoostiisa waxay marka hore ka tanaasuli doonaan kalsoonidooda ay ku qabaan Ruuxa Waxsii-sheegidda.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventism-ku wuxuu ku celceliyaa habkii imtixaanka saddexda-tallaabo ahaa ee William Miller ku guuldarraystay. Laakiin malaa’ig baa sugaysa inay Miller sara kiciso oo ay gurigiisa ula tagto Badbaadiyihiisa. Kuwa Adventist-ka ah ee qaata calaamadda bahalka, kuwaas ma aha malaa’igta iyaga sugaysa.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Marar badan ayaa lay tusay in waayo-aragnimadii hore ee dadka Ilaah aan loo tirin waxyaalo dhintay. Ma aha in aynu diiwaanka waayo-aragnimadaas ula dhaqanno sida aynu ula dhaqmi lahayn jadwal sannadkii tegay. Diiwaankaas waa in maskaxda lagu hayaa, waayo taariikhdu way is celin doontaa. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Maxaynu ugu baahan nahay inaan xusuusanno Qayladii Saqda-Dhexe? Sababtu waa in taariikhdu dib u soo noqon doonto. Taariikhdan gudaheeda, farriinta keeni doonta gariirku waa 2520 iyo 2300; arrintan aawadeed ayey dadku kaga bixi doonaan kiniisadaha.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Laakiin taariikhdan, Qayladii Saqda dhexe, ma dhab ahaan bay mar kale soo noqon doontaa mise waa taariikh keliya? Eega xigashadan xigta:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Waxaa jira duni ku dhex jiifta xumaan, khiyaano iyo dhalanteed, kuna jirta hooska dhimashada qudhiisa,—hurda, hurda. Kumaa la xanuunsanaya foolxumada nafta si ay u toosiyaan? Codkee baa gaadhi kara iyaga? Maskaxdayda waxaa loo qaaday mustaqbalka, markii calaamadda la bixin doono. “Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan.” Laakiin qaar baa dib u dhigi doona helidda saliidda lagu buuxiyo laambadahooda, oo goor dambe bay ogaan doonaan in dabeecadda, oo ay saliiddu matalayso, aan la kala wareejin karin.” Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

Taariikhdan Qaylada Saqda Dhexe ayaa loo soo celinayaa xaraf walba sida uu yahay.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White waxay fahamtay in 2520 uu ahaa waxsii-sheegid waqti oo ansax ah, iyo in Rabbigu u adeegsaday inuu keeno wakhtigii dib-u-dhaca, niyad-jabkii abuuray waayo-aragnimadii diyaarisay ragga iyo dumarka inay rumaysad ku galaan Meesha Ugu Quduusan iyagoo Masiixa la jira.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Weli weli kama aanaan isku dayin inaan ka caddeyno 2520 Kitaabka Quduuska ah. Daraasaddan ku saabsan Labadii Loox ee Xabaquuq, marka hore waxaan rabnaa inaan si cad u muujinno in Ellen White ay taageerto caqiidooyinkan ay maanta diidayso Adventism-ku; dabadeedna waxaan u gudbi doonnaa daraasadda Kitaabka Quduuska ah.