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# Elijah - Number Thirteen

Eliyaah — Lambarka Saddex iyo Tobnaad

Forty-six

Afar iyo afartan iyo lix

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Maqaalkii hore waxaannu Eliiyaah la waafajinaynay taariikhda 1798 ilaa 1844. Eliiyaah si astaan ah ayuu taariikhdaas u soo galaa markii William Miller loo kiciyey inuu ku dhawaaqo farriintii malaa’igta koowaad. Carmalkii Sarepta waxay matalaysaa kaniisad aammin ah oo ururinaysa laba qori, ama laba quruumood oo noqon lahaa hal quruun Oktoobar 22, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Oo waxaad ku tidhaahdaa, Rabbiga Sayidka ahu wuxuu leeyahay, Bal eega, reer binu Israa'iil waxaan ka soo dhex qaadi doonaa quruumaha ay u tageen, oo waxaan ka soo ururin doonaa dhinac kasta, oo waxaan keeni doonaa dalkoodii. Oo waxaan ka dhigi doonaa hal quruun dalka ku yaal buuraha Israa'iil dushooda; oo waxaa kulligood boqor u ahaan doona hal boqor; mar dambena ma ay ahaan doonaan laba quruumood, oo mar dambena looma kala qaybin doono laba boqortooyo innaba. Oo mar dambena isma ay nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda toona; laakiinse waxaan ka samatabbixin doonaa meelihii ay degganaayeen oo dhan, oo ay ku dembaabeen, oo waan daahirin doonaa iyaga; oo sidaasay dadkayga u ahaan doonaan, anna Ilaahood baan u ahaan doonaa. Oo addoonkaygii Daa'uud ayaa boqor u ahaan doona; oo kulligood waxay lahaan doonaan hal adhijir; oo weliba waxay ku socon doonaan qaynuunnadayda, oo waxay xajisan doonaan amarradayda, oo way samayn doonaan. Oo waxay degganaan doonaan dalkii aan addoonkaygii Yacquub siiyey, oo ay awowayaashiin degganaayeen; oo way dhex degganaan doonaan, iyaga, iyo carruurtooda, iyo carruurta carruurtooda weligood; oo addoonkayga Daa'uudna amiir buu u ahaan doonaa weligiis. Oo weliba axdi nabadeed ayaan la dhigan doonaa iyaga; oo wuxuu iyaga u ahaan doonaa axdi weligiis jira; oo waan dejin doonaa, oo waan badin doonaa, oo meesheyda quduuska ah ayaan dhex dhigi doonaa weligeedba. Teendhadayduna way la jiri doontaa iyaga; haah, anna Ilaahood baan u ahaan doonaa, iyaguna dadkaygay ahaan doonaan. Oo quruumuhuna way ogaan doonaan in aniga Rabbigu aan Israa'iil quduus ka dhigo, marka meesheyda quduuska ahi ay dhex taal iyaga weligeedba. Yexesqeel 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Waxaa jira dhowr barako oo Ezekiel tilmaamayo in loo ballanqaaday labada ul, kuwaas oo ah laba quruumood oo noqda hal quruun. Waxaannu ku bilaabi doonnaa in aynu eegno afar ka mid ah barakooyinkaas oo Sister White ay ku calaamadaysay afar “imaansho,” kuwaas oo dhammaantood isku mar rumoobay, Oktoobar 22, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Imaatinka Masiixa oo ah Wadaadkeenna Sare ee uu ku galayo meesha ugu quduusan, si nadiifinta meesha quduuska ah loo sameeyo, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee uu ugu imanayo Kan Da’weyn, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa sharraxaado ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu matalay imaanshaha arooska ee arooska, sida Masiixu ugu sharraxay masaalka tobanka bikradood ee Matayos 25.” Khilaafkii Weynaa, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Imaanshaha” ugu horraysa ee Sister White tixraacayso waa imaanshaha wadaadka sare ee loogu talagalay “nadiifinta quduuska,” taas oo ay ahayd inay dhacdo dhammaadka laba kun iyo saddex boqol oo sannadood. Aayaddaasu waxay bixisaa jawaabta su’aasha ku jirta Daanyeel 8 iyo aayadda 13, taas oo weyddiinaysa, “Ilaa goormay ahaan doontaa riyadii ku saabsanayd qurbaanka joogtada ah, iyo xadgudubka baabba’a, in quduuska iyo ciidankaba cagaha lagu tunto?” Aayadda 14 waxay caddeynaysaa in nadiifinta quduusku bilaaban doonto dhammaadka laba kun iyo saddex boqol oo sannadood. Xisqii’eel wuxuu leeyahay in Ilaah “reer binu Israa’iil ka soo qaadi doono quruumaha dhexdooda meel kastoo ay tageen, oo uu dhinac kasta ka soo ururin doono, … oo quruunta la soo ururiyeyna mar dambe isma nijaasayn doonaan,” maxaa yeelay Ilaah “wuu nadiifin doonaa; sidaas daraaddeed iyagu waxay ahaan doonaan dadkayga, anna waxaan ahaan doonaa Ilaahooda.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Oktoobar 22, 1844, imaatinka labaad ee walaashii White ay tilmaantay, wuxuu ahaa rumoobiddii Daanyeel cutubka toddobaad, aayadda saddex iyo tobnaad, taas oo caddaynaysa in Wiilka Aadanahu u iman doono Kan Maalmaha Hore, si uu boqortooyo u helo. Yexesqeel wuxuu leeyahay in Ilaah “iyaga ka dhigi doono quruun keliya oo dalka ku dhex taal buuraha Israa’iil; oo boqor keliya ayaa kulligood boqor u ahaan doona.” Yexesqeel wuxuu Masiixa u matalaa boqor ahaan magaca “Daa’uud,” markuu leeyahay “addoonkayga Daa’uud ayaa boqor u ahaan doona.” Wuxuu kaloo caddaynayaa in Masiixu, isagoo ah Daa’uud, uu ahaan doono “adhijirkooda keliya” iyo in “addoonkiisa Daa’uud” uu sidoo kale “amiirkooda weligiis ahaan doono.” Boqor, sida qeexitaankiisu yahay, wuxuu u baahan yahay horyaalkiisa boqornimo oo boqor ahaan ah, wuxuuna u baahan yahay xukun uu ka taliyo iyo muwaadiniinta boqortooyadiisa. Haddii aanay jirin muwaadiniin, boqortooyo ma jiri lahayn.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Waxaan ku arkay riyooyinkii habeenka, oo bal eeg, mid u eg Wiilka Aadanaha ayaa la yimid daruuraha samada, oo wuxuu u yimid Kan Cimriga ah, oo isaga ayaa loo soo dhoweeyey hortiisa. Oo waxaa la siiyey talin, iyo ammaan, iyo boqortooyo, si dadyowga oo dhan, quruumaha, iyo afafka oo dhammu ay isaga ugu adeegaan; talintiisu waa talin weligeed ah oo aan dhammaan doonin, boqortooyadiisuna waa tan aan la baabbi’in doonin. Daanyeel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Imaanshaha” saddexaad ee ay Sister White tilmaantay waxay ahayd markii Masiixu, isagoo ah “farriintii axdiga,” si kedis ah ugu yimid macbudkiisa si uu u nadiifiyo wiilashii Laawi. Yexesqeel wuxuu leeyahay Masiixu “wuu nadiifin doonaa iyaga; sidaasayna dadkayga u ahaan doonaan, anna Ilaahoodaan u ahaan doonaa,” iyo in “weliba” uu la dhigi doono “axdi nabadeed,” kaas oo “ahaan doona axdi weligiis ah.” Axdigaas waxaa la dhammaystiri lahaa marka Ilaah “dhigo” “meeshiisa quduuska ah dhexdooda,” iyo in “quruumaha aan Yuhuudda ahayn ay garan doonaan in aniga Rabbigu quduus ka dhigo Israa’iil, marka meeshayda quduuska ahi ay dhexdooda taal.”

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka ayuu hortayda ku sii diyaarin doonaa; oo Rabbiga aad doondoonaysaan ayaa si kedis ah macbudkiisa u iman doona, kaas oo ah rasuulkii axdiga aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu waa sida dabka safeeyaha, iyo sida saabuunta kuwa dharka caddeeya. Oo isagu wuxuu u fadhiisan doonaa sida safeeye iyo daahiriye lacagta; oo wiilashii Laawi wuu daahirin doonaa, oo wuxuu u safeeyn doonaa sida dahab iyo sida lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanii Yahuudah iyo Yeruusaalem Rabbiga u roonaan doonaa, sidii waagii hore, iyo sidii sannadihii hore. Malaakii 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Rasuulkii jidka u diyaariyey Masiixa, oo ah “rasuulka axdiga” taariikhda 1798 ilaa 1844, wuxuu ahaa Eliyaas, sida uu u metelayey William Miller. Markii Masiixu si kedis ah macbudkiisa u yimid, wuxuu wiilashii Laawi u daahiriyey sida “dabka safeeyaha.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“Imaatinka” kale ee rumoobay Oktoobar 22, 1844, waxay ahayd imaanshaha arooska. Laba jeer ayuu Yexesqeel caddeeyaa in quruuntii laga soo ururiyey labada ul ay ahaan doonto “dadkiisa, oo” isaguna “wuxuu ahaan doonaa Ilaahood.” Tan waxaa lagu dhammaystiray guurka. Oktoobar 22, 1844, afarta waxsii sheeg ee rumoobay ee Walaasha White ay tixraacayso, dhammaantood waxaa lagu aqoonsadaa markhaatiga labada ul ee Yexesqeel.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Eliyaah wuxuu matalaa rasuulka diyaariya jidka rasuulka axdiga. Masiixu wuxuu Yooxanaa Baabtiisaha u aqoonsaday rasuulkii diyaariyey jidka imaatinkiisii ugu horreeyey. Walaashii White waxay William Miller u aqoonsatay Eliyaah, Millerna wuxuu diyaariyey jidka Masiixu ugu yimaado sida “wadaadka sare,” “Wiilka Aadanaha,” “rasuulka axdiga,” iyo “arooska.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Saddex sano iyo badh ka dib, Eliyaah wuxuu ka yimid Sarefta, halkaas oo uu la joogay carmalkii iyo wiilkeedii, wuxuuna Axab ku amray inuu reer binu Israa’iil oo dhan ugu yeedho Karmel. Yexesqeel wuxuu leeyahay quruumaha aan Yuhuudda ahayn way ogaan doonaan in Ilaah yahay Ilaah, markii uu meeshiisa quduuska ah dhigi doono dhexda quruunta laga soo wada ururiyey labada ul. Buurta Karmel dusheeda Eliyaah wuxuu reer binu Israa’iil ku yidhi inay doortaan in Ilaah yahay Ilaah iyo in Bacal yahay Ilaah, laakiin su’aasha wuxuu dhigay iyada oo ku jirta macnaha aan ahayn oo keliya cidda Ilaaha runta ahi yahay, balse sidoo kale ku jirta macnaha cidda nebiga runta ahi yahay.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Markaasaa Eliiyaah u yimid dadkii oo dhan, oo yidhi, Ilaa goormaad u dhex labalabaynaysaan laba ra’yi? Haddii Rabbigu yahay Ilaah, isaga raaca; haddiise Bacal yahay, markaas isaga raaca. Dadkiina erayna uguma ay jawaabin. Markaasaa Eliiyaah dadkii ku yidhi, Aniga, aniga oo keliya ayaa ka hadhay nebi Rabbiga ah; laakiinse nebiyadii Bacal waa afar boqol iyo konton nin. 1 Boqorradii 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Reer binu Israa’iil oo dhan, oo Axaab ku jiro, waxay ogaadeen in Ilaaha Eliiyaah yahay Ilaah, markii dab samada ka soo degay oo gubay qurbaankii Eliiyaah. Soo degiddii dabka Buur Karmel waxay calaamad u tahay markii Ilaah meeshiisii quduuska ahayd dhex dhigay qarankii ka samaysnaa laba ul. Mucjisadii dabka ee Buur Karmel waxay muujisay in Ilaah yahay Ilaah, Baalcuna yahay ilaah been ah.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Mucjisadii Sarepta ka dhacday, markii Eliiyaah saddex jeer isu dul dhigay wiilka dhintay ee carmalka, waxay iyada u caddaysay in Eliiyaah ahaa nin Ilaah leeyahay, mucjisadii Karmel ka dhacdayna isla waxaas bay samaysay. Dabkii Karmel ma aha oo keliya inuu caddeeyey in Ilaah yahay Ilaah, balse wuxuu muujiyey in Eliiyaah yahay nebiga runta ah ee Ilaah, taasoo ka soo horjeedda nebiyadii Bacal iyo nebiyadii geedaha Asheera. Taariikhda 1840 ilaa 1844, Miller iyo Milleriyiintii waxaa lagu muujiyey inay ahaayeen nebiyadii runta ahaa, taasoo ka soo horjeedda nebiyadii beenta ahaa ee Protestantism-ka riddada ah, kuwaas oo isla taariikhdaas ku muujiyey inay ahaayeen gabdhihii Yesebeel.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Eliyaah oo Karmel jooga wuxuu matalaa hawsha lagu aqoonsanayo geeska runta ah ee Protestantiga, waayo boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, bahalka dhulka ee Muujintii saddex iyo tobnaad, wuxuu leeyahay gees Protestantinimo iyo gees Jamhuurinimo, oo wuxuu markaas uun bilaabay xukunkiisii sannadkii 1798. Sannadkii 1798, dhammaadkii saddex sano iyo badhkii xukunkii Yesebeel, Eliyaah wuxuu ka yimid Sarepta si uu u sameeyo kala sooc cad oo muujinaya kaniisaddee ahayd geeska Protestantinimada ee bahalka dhulka.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Carmalkii reer Sarefta waxay ka soo safreysay taariikhda Tiyatira iyadoo u socota guurka, halkaas oo laga qaadi lahaa carmalnimadeeda. Wiilkeedii la sara kiciyey wuxuu matalaa kuwii Yesebeel dishay intii lagu jiray saddexda sano iyo badhkii abaarta. Labadii ul ee ay u ururinaysay dabka waxay ahaayeen labada reer oo Israa’iilkii dhab ahaan jiray, kuwaas oo la isu ururin lahaa si ay u noqdaan hal qaran, qarankaasuna wuxuu ahaa Israa’iil ruuxi ah. Carmalku waxay labadii ul u adeegsan lahayd inay dab ku shiddo, taas oo ka dhacday Karmel iyo Oktoobar 22, 1844, markii malaa’igta axdigu ay wiilashii Laawi ku daahirisay “dabkii sifeeyaha.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Dabku waa astaan u ah daadinta Ruuxa Ilaah, taas oo ka dhacday Karmel iyo Oohintii Saqda Dhexe ee ku dhammaatay Oktoobar 22, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Oo markii maalintii Bentakostigu si buuxda u timid, kulligood waxay isku niyad ku wada joogeen hal meel. Oo filanqaad la’aan waxaa samada ka yimid sanqadh u eg dabayl xoog weyn oo dhacaysa, oo waxay buuxisay gurigii oo dhan oo ay fadhiyeen. Oo waxaa iyaga u muuqday carrabbo kala qaybsan oo dab u eg, oo mid kastaba korkiisa ayuu degay. Oo kulligood waxaa ka buuxsamay Ruuxa Quduuska ah, oo waxay bilaabeen inay ku hadlaan afaf kale, sida Ruuxu ugu siiyey hadal. Falimaha Rasuullada 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Daadinta Ruuxu waxay u taagan tahay ku dhawaaqidda farriin, oo carmalkuna waxay doonaysay inay dab shiddo si ay cunto ugu diyaarsato in la cuno, taas oo ah farriin.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Markaasaan u tegey malaa’igtii, oo waxaan ku idhi, I sii buugga yar. Kolkaasuu igu yidhi, Qaado oo cun; wuxuuna calooshaada ka dhigi doonaa qadhaadh, laakiinse afkaaga wuxuu ugu macaanaan doonaa sida malab. Oo waxaan gacantii malaa’igta ka qaatay buuggii yaraa, waanan cunay; afkaygana wuxuu ugu macaanaa sida malab; oo markiiba markaan cunay dabadeed, calooshaydu way qadhaadhatay. Muujintii 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Farriintii uu Axaab isla markiiba u sheegay Yesebeel waxay ahayd in Ilaaha Eliiyaah uu yahay Ilaaha runta ah, waayo Axaab wuxuu hadda uun arkay Ilaaha Eliiyaah oo dab kaga jawaabay. Farriintii isla markiiba la furay Oktoobar 22, 1844, waxay ahayd farriintii malaa’igta saddexaad. Mid kasta oo labadaas xaaladood ah, farriinta uu Axaab gudbiyey ama farriinta malaa’igta saddexaad waxay ka cadhaysiisaa Yesebeel.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Laakiin warar ka imanaya bari iyo woqooyi ayaa isaga dhibi doona; sidaas daraaddeed wuxuu ku bixi doonaa cadho weyn inuu baabbi’iyo oo uu gebi ahaanba dabar gooyo kuwo badan. Daanyeel 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Wararka bari iyo woqooyi ka imanaya” ee Daanyeel waxay u taagan yihiin farriinta ka cadhaysiisa boqorka woqooyi, kaas oo ah Yesebeel, iyaduna waxay bilowdaa silcintii ugu dambaysay ee taariikhda dunida. Farriintaas waxaa matalayay farriintii Axaab u diray Yesebeel, iyo imaatinka farriintii malaa’igta saddexaad markii xukunku furmay sannadkii 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Markaasaa Axaab wuxuu Yesebeel u sheegay kulli wixii Eliiyaah sameeyey, iyo weliba siduu nebiyadii oo dhan seef ugu laayay. Markaasaa Yesebeel Eliiyaah u dirtay rasuul, iyadoo leh, Ilaahyadu sidaas ha igu sameeyeen, oo weliba ka sii daran ha igu sameeyeen, haddaanan berrito xilligan oo kale naftaada ka dhigin sida nafta midkood. 1 Boqorradii 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Eliyaah, calaamad ahaan, waxaa lagu metelaa muddadii cidlada ee u dhexeysay 538 ilaa 1798. Dabadeed 1798, Eliyaah wuxuu taariikhda kaga soo muuqdaa William Miller. Sannadkii 1844, Eliyaah wuxuu cirka ka soo dejinayaa dabka Qayladii Saqbadhka. Markaas 1863, Eliyaah iyo farriintiisii waa la diiday. Farriintiisu waxay ahayd farriintii Muuse ee “toddobada goor,” taas oo sidoo kale lagu metelo farriinta labada ul ee Yexesqeel. Isu-ururinta labada ul dhammaadka kala-firdhintoodii waxay ahayd farriintii carmalkii Sarefta, oo iyaduna waxay soo ururisay labada ul ka hor intii aanay diyaarin cunto.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Sida ay James iyo Ellen White sheegeen, Adventism‑kii Millerite‑ka ahaa wuxuu 1856 noqday Adventism‑ka La’odikiya; markii ay dabadeed, 1863, diideen farriintii Eliiyaah ee ahayd “toddobada goor” ee Muuse, waxay meesha ka saareen awooddii macquulka ahayd ee lagu fahmi lahaa korodhka aqoonta ee “toddobada goor” oo Ilaah doonayay inuu soo saaro 1856 (iyada oo loo marayo siddeeddii maqaal ee aan la dhammaystirin ee Hiram Edson.) Waxay macquul ahaan ku khasbanaadeen inay bilaabaan duminta nidaamkii aasaaska ahaa ee runta oo malaa’igtu ku hoggaamisay William Miller inuu ururiyo. “Dhagaxii” ugu horreeyay ee Miller helay wuxuu ahaa dhagaxii aasaaska ahaa ee Adventism‑ka La’odikiya uu ku turunturoon lahaa taariikhdiisa oo dhan. Diidmadaas dhagaxii ugu horreeyay ee runta waxay dhalisay indha‑la’aantii La’odikiya, oo ah calaamad la daawayn karo, hase yeeshee si dhif ah loo raadiyo.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Nadiifinta macbudka ee bilaabatay Oktoobar 22, 1844, waxay ku jirtay nadiifinta “martida” oo lagu tuntay iyada iyo meesha quduuska ahba sida ku qoran Daanyeel 8:13. Martidaas waxaa lagu matalayey “labadii qori” ee ay carmalkii Sarefat dabka u soo ururisay. Labada qori waxay ahaayeen labada reer ee Israa’iilkii qadiimiga ahaa ee muuqda. Efrayimkii muuqda iyo Yahuudah, waxaa loo ururin lahaa inay noqdaan hal qaran oo ruuxi ah, oo lagu nadiifiyo malaa’igta axdiga marka xukunku furmayo. Labadaas qaran waxay ahaayeen “martida” la tuntay.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Ballanqaadkii Yexesqeel wuxuu ahaa in Ilaah “ka soo qaadi doono reer binu Israa’iil quruumaha dhexdooda, meeshay tageen,” oo uu “isu ururin doono” “oo keeni doono dalkoodii.” Dalkii Israa’iil ee dhabta ahaa wuxuu ahaa dalka ammaanta leh, ama dalkii ballanqaadka, ama Yahuudah. Dalka ruuxiga ah ee ammaanta leh sannadkii 1798, wuxuu ahaa dalkii bahalka dhulka ka soo baxa ee laba gees leh ee Muujintii cutubka saddex iyo tobnaad.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> “Maalintii aan gacantayda kor ugu qaaday iyaga, inaan ka soo bixiyo dalkii Masar oo aan geeyo dal aan iyaga u doortay, oo caano iyo malab la durduraya, kaas oo ah ammaanta dalalka oo dhan.... Haddana sidoo kale waxaan gacantayda kor ugu qaaday iyaga cidlada dhexdeeda, inaanan iyaga gelin dalka aan siiyey, oo caano iyo malab la durduraya, kaas oo ah ammaanta dalalka oo dhan.” Yexesqeel 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Labadii guri ee dhabta ahaa ee reer binu Israa’iil waxay ku noolaayeen dalkii ahaa “ammaanta dalalka oo dhan,” dalkii “qulqulayay” “caano iyo malab.” Markii labadii guri ee dhabta ahaa ee reer binu Israa’iil loo wada ururiyey sidii Israa’iil ruuxi ah, waxaa loo ballanqaaday in lagu dejin doono dalkooda. “Dalka ammaanta leh” ee ruuxiga ahi waa meesha ay ku yaallaan dhaqdhaqaaqii Millerites ee bilowga iyo dhaqdhaqaaqa boqol iyo afartan iyo afarta kun ee dhammaadka, inta lagu jiro xukunka bahalka dhulka. Dhaqdhaqaaqa matala boqol iyo afartan iyo afarta kun waxa keliya oo laga kicin karay dalka bahalka dhulka. Dhaqdhaqaaq kasta oo ku andacoonaya inuu yahay dhaqdhaqaaqa malaa’igta saddexaad oo ka yimaadda dal kale waa been-abuur, waayo Alfa iyo Oomeega had iyo jeer waxay dhammaadka ku muujiyaan bilowga.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Naxariista iyo barakooyinka Ilaah ee aan lala tartami karin ayaa si aad ah loogu dul shubay qarankeenna; wuxuu ahaa dal xorriyadeed, iyo ammaanta dunida oo dhan. Laakiin halkii Ilaah loogu celin lahaa mahadnaq, halkii Ilaah iyo sharcigiisa lagu maamuusi lahaa, Masiixiyiinta Maraykanka ee magaca uun sheegta waxay khamiir la noqdeen kibir, damac, iyo isku-filnaansho....”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Waxaa la gaadhay wakhtigii xukunku uu jidadka ku dhacay, oo caddaaladuna geli kari weyday, oo kii sharkii ka tagaana uu naftiisa uga dhigayo ugaadh. Laakiin gacanta Rabbiga ma gaabna inay badbaadin kari weydo, dhegtiisuna ma cusla inay maqli kari weydo. Dadka Maraykanka waxay ahaayeen dad la eexay; hase yeeshee marka ay xaddidaan xorriyadda diinta, ka tanaasulaan Protestantism-ka, oo ay taageero siiyaan baabannimada, qiyaasta dembigoodu way buuxsami doontaa, oo ‘riddo qaran’ ayaa lagu qori doonaa buugaagta samada. Natiijada riddadani waxay noqon doontaa burbur qaran.” Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Daanyeel cutubka siddeedaad, aayadaha saddex iyo toban iyo afar iyo toban, waxay tilmaamayaan ku tumashada quduuska iyo ciidankaba. Ciidanku wuxuu ahaa labada reer ee Israa’iil dhab ah. Yeruusaalem waxaa lagu tuntay intii lagu jiray kun laba boqol iyo lixdankii sannadood ee Waayihii Mugdiga.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Waxaa lay siiyey cawsduur u eg ul; malaa’igtiina way istaagtay iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo meesha allabariga, iyo kuwa ku dhex caabuda. Laakiin barxadda ka baxsan macbudka dibadda uga tag, hana qiyaasin; waayo, waxaa la siiyey quruumaha aan Yuhuudda ahayn, oo magaalada quduuska ahna cagaha ayay ku tuman doonaan laba iyo afartan bilood. Muujintii 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Yooxanaa cutubka kow iyo tobnaad ee Muujintii waxaa lagu amray inuu cabbiro ma aha oo keliya macbudka, laakiin sidoo kale “kuwa ku caabuda dhexdiisa.” Yooxanaa si nebiyad ah ayaa loo dejiyey Oktoobar 22, 1844, markii lagu amray inuu cabbiro macbudka iyo kuwa ku caabuda dhexdiisa.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Oo aniguna kitaabtii yarayd gacantii malaa’igta ayaan ka qaaday oo wada cunay; afkaygana waxay ugu macaanayd sida malab; oo isla markii aan cunayna, calooshaydu way qadhaadhatay. Muujintii 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Aayadda tobnaad ee cutubka tobnaad ee Muujintii, Yooxanaa wuxuu matalay niyad-jabkii qadhaadhaa ee Oktoobar 22, 1844, waxaana isla markiiba lagu amray inuu qiyaaso macbudka iyo ciidankaba. Mawduuca su’aasha ku jirta Daanyeel 8:13 waa ku tumashada labadaba macbudka iyo ciidanka. Yooxanaa wuxuu inoo sheegayaa in “Quruumaha” loo oggolaaday inay “ku tuman cagahooda” “magaalada quduuska ah” muddo “afar iyo afartan bilood iyo laba bilood.” Afartan iyo labada bilood waxay ahaayeen saddexdii sano iyo badhkii Eliyaas. Waxay ahayd Qarniyadii Mugdiga laga soo bilaabo 538 ilaa 1798. Isagoo si nebinnimo ah u taagan Oktoobar 22, 1844, Yooxanaa waxaa lagu amray inuu ka tago barxadda oo “uusan qiyaasin, waayo, waxaa la siiyey Quruumaha, oo magaalada quduuska ahna way ku tuman doonaan cagahooda afartan iyo laba bilood.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Markii Yooxanaa loo sheegay inuu qiyaaso “macbudka, iyo meesha allabariga, iyo kuwa ku dhex caabuda;” ereyada Daanyeel siddeedaad iyo aayadda saddex iyo tobnaad, waxaa loo sheegay inuu qiyaaso meesha quduuska ah iyo ciidanka. Haddii Yooxanaa loo sheegay inuusan tirin kun iyo laba boqol iyo lixdan sannadood, markaas wuxuu ahaa inuu qiyaaso laga bilaabo 1798 ilaa meeshii uu taagnaa sannadkii 1844. 1798 ilaa 1844, marka la qiyaaso, waxay ka dhigan tahay afartan iyo lix sannadood. Bilowga afartan iyo lixda sannadood wuxuu ahaa 1798, markii Muuse “toddobada wakhti” ee ka geesta ahaa guriga woqooyi ee Israa’iil la dhammeeyey. Dhamaadka afartan iyo lixda sannadoodna wuxuu ahaa 1844, markii Muuse “toddobada wakhti” ee ka geesta ahaa guriga koonfureed ee Israa’iil la dhammeeyey. Qiyaastii Yooxanaa waxay u dhigantaa afartan iyo lix sannadood. Tirada afartan iyo lix waxay astaan u tahay macbudka. Ciise wuxuu yidhi, Macbudkan dumiya, oo saddex maalmood gudahood ayaan mar kale ku taagi doonaa; laakiin Yuhuuddii muranka badnayd waxay ku doodeen in macbudka lagu dhisay afartan iyo lix sannadood.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Ciise ayaa u jawaabay oo ku yidhi, Dumiyá macbudkan, oo saddex maalmood gudahood ayaan mar kale kicin doonaa. Markaasay Yuhuuddu yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayay, adiguse ma saddex maalmood gudahood baad ku taagi doontaa? Laakiin isagu wuxuu ka hadlayay macbudka jidhkiisa. Yooxanaa 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Ciise wuxuu qaatay jidhkii Aadan ka dib markii Aadan dhacay, isaga oo leh dhammaan daciifnimooyinkii iyo xumaanshihii la iska dhaxlay, si uu u bixiyo tusaale ah in aynu ka adkaan karno sida Isagu uga adkaaday. Marka loo eego laba markhaati, in la baro in jidhka Masiixu aanu ku jirin daciifnimooyinkii iyo xumaanshihii la iska dhaxlay ee afar kun oo sannadood oo dembi ahi keeneen, waa in la fidiyo khamriga Baabuloon; waayo in la baro in Masiixu aanu aqbalin daciifnimooyinkaas la iska dhaxlay waa caqiido aasaasi ah oo Kaatooligga ah.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Oo ruux kasta oo aan qiranin in Ciise Masiix jidh ku yimid, kama aha Ilaah; oo kanuna waa ruuxii kan Masiixa ka geesta ah oo aad maqasheen inuu iman doono; oo imminkaba dunida ayuu hore ugu jiraa. 1 Yooxanaa 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Waayo, khiyaanooleyaal badan ayaa dunida soo galay, kuwaas oo aan qiran in Ciise Masiix jidh ahaan ku yimid. Kanu waa khiyaanoole iyo Masiix-diid. 2 Yooxanaa 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Macbudka jidhka Masiixu waxay ahayd macbudka jidhka qof kasta oo binu-aadan ah.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Masiixu kuma uu ku sugneyn meel u roon sidii tan Aadan ku sugnaa marka la jirrabayay ee Ceeden dhexdeeda, si uu ugu adkaysto jirrabaadaha Shaydaanka, isagoo ku jiray cidlada baabba’day. Wiilka Ilaah is-hoosaysiiyey oo qaatay dabeecadda aadanaha kaddib markii jinsigu afar kun oo sannadood ka leexday Ceeden iyo xaaladdoodii asalka ahayd ee daahirsanaanta iyo qummanaanta. Dembigu wuxuu qarniyo badan ku waday inuu raadadkiisa cabsida leh ku reebo jinsiga; waxaana qoyska aadanaha oo dhan ka jiray liidasho xagga jidhka, maskaxda, iyo akhlaaqda ah.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Markii Aadan lagula kacay jirrabaaha Ceeden dhexdeeda, waxa uu ahaa mid aan lahayn wax wasakh ah oo dembi ah. Waxa uu Ilaah hortiisa ku taagnaa xoogga kaamilnimadiisa. Dhammaan xubnaha iyo awoodaha jiritaankiisu si siman bay u kobceen, oo isu dheellitiran bayna u wada ahaayeen.

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Masiix, markii uu joogay cidladii jirrabaadda, wuxuu istaagay meeshiii Aadan taagnaa si uu u qaado imtixaankii uu Aadan ku guuldarraystay inuu u adkaysto. Halkaas ayuu Masiixu kaga adkaaday isagoo matalaya dembilaha, afar kun oo sano ka dib markii Aadan dhabarka u jeediyey iftiinkii gurigiisa. Markii laga soocay joogitaanka Ilaah, qoyska aadanuhu wuxuu sii fogaanayey, jiil kasta oo isdaba jooga, daahirnimadii asalka ahayd, xigmaddii, iyo aqoontii uu Aadan ku haystay Ceeden. Masiixu wuxuu xambaartay dembiyada iyo tabardarrada jinsiga aadanaha sida ay ahaayeen markii uu dunida yimid si uu dadka u caawiyo. Isagoo u taagan jinsiga aadanaha, iyadoo daciifnimada ninka dhacay ay dul saarnayd, wuxuu ahaa inuu ka hortago jirrabaadaha Shayddaanka ee dhinac kasta oo uu dadka ku weerari lahaa.” Selected Messages, book 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

Yooxanaa cutubka labaad Masiixu wuxuu ka hadlayay jidhkiisa isagoo ah macbud, macbudka jidhkiisuna wuxuu ahaa kii banii-aadam leh daciifnimooyinkii xumaaday ee afar kun oo sannadood oo tabar-darro isu-biirsatay. Macbudka aadanaha ee Masiixu tilmaamay wuxuu ka kooban yahay lix iyo afartan koromosoom. Markii Muuse fuulay Siinay si uu u helo sharciga iyo tilmaamaha dhismaha macbudka, wuxuu buurta joogay lix iyo afartan maalmood. Yexesqeel wuxuu ka hadlayaa Masiixa oo macbudkiisa dhigaya “dhexda” labada ul. Muddada ka bilaabmaysa dhammaadka toddobadii waqti ee boqortooyada woqooyi iyo boqortooyada koonfureed ee Yooxanaa lagu amray inuu cabbiro waxay ahayd lix iyo afartan sannadood, waxayna u taagnayd “dhexda” ama muddada u dhexeysa 1798 iyo 1844. Intii lagu jiray lix iyo afartan sannadoodkaas, Ciise wuxuu dhisay macbudka ruuxiga ah ee uu si kedis ah u nadiifin lahaa markuu u yimaado sida rasuulka axdiga. Isagoo ah rasuulka axdiga, wuxuu sharcigiisa ku qori lahaa qalbiyada dadkiisa. Sharcigaas waxaa matala laba loox. Looxa kowaad wuxuu leeyahay afar amar, looxa labaadna wuxuu leeyahay lix. Wadajir ahaan waxay matalaan tirada lix iyo afartan.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Ururinta Israa’iilkii ruuxiga ahaa laga soo bilaabo 1798 ilaa 1844 waxay matalaysaa ururinta Israa’iilka ruuxiga ah, laakiin sidoo kale waxay matalaysaa dhisidda macbud.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Idinkoo u imanaysa, isagoo ah dhagax nool, in kastoo dadku diideen, hase yeeshee Ilaah doortay oo qaali ah, idinkuna sidoo kale, sida dhagxan nool, waxaa la idiin dhisayaa guri ruuxi ah, oo ah wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo xagga Ciise Masiix.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Sidaas daraaddeedna waxaa Qorniinka ku qoran, Bal eega, waxaan Siyoon dhigayaa dhagax geeska ugu weyn, la doortay, qaali ah; oo kii isaga rumaystaa ceeboobi maayo.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Sidaas daraaddeed, kuwiinna rumaysanaya isagu waa qaali; laakiinse kuwa aan addeecin, dhagixii kuwii wax dhisayay diideen, isla kii baa laga dhigay madaxa geeska, oo ah dhagax lagu turunturoodo iyo dhagax weyn oo lagu kufsado; kuwaas oo ereyga ku turunturooda iyagoo aan addeecin; taas oo iyagana loo qoondeeyey.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Laakiin idinku waxaad tihiin farcan la doortay, wadaaddonimo boqornimo leh, quruun quduus ah, dad isaga u gaar ah; si aad u sheegtaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey iftiinkiisa yaabka leh; kuwii waagii hore aan dad ahayn, laakiin haatan ah dadkii Ilaah; kuwii aan naxariis helin, laakiin haatan naxariis helay. 1 Butros 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Macbudkii la dhisay intii u dhexaysay 1798 ilaa 1844 waxa ku jirta koox loo “qoondeeyey” caasinimo. Caasinimadoodu waxa ay ku muuqatay diidmadooda “toddobada goor,” “dhagaxa geeska,” “dhagaxii ay kuwii wax dhisayay diideen,” kaas oo ah “dhagaxa gefka” iyo “dhagaxa turunturrada.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Kooxdii “Ilaah doortay,” waxay garteen “dhagaxa” ay “dadku diideen” inuu yahay “dhagaxa nool,” iyo inuu yahay “dhagaxii” “Ilaah doortay, oo” ahaa “qaali.” “Kuwa Ilaah doortay,” “jiilka la doortay” waxay “waayihii hore” ahaayeen “aan qoom ahayn, laakiinse” markaas ka dib ay noqonayeen “qoomka Ilaah.” Markii Ilaah isu geeyey labada ul, wuxuu ka soo bixiyey “quruumaha.” Waxay ahayd inay noqdaan dadkiisa markii uu labada qaran ka dhigay mid qudha intii lagu jiray lix iyo afartan sannadood ee ka bilaabmay 1798 ilaa 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Aasaas keliya ayaa jirta, aasaaskaasina waa Ciise Masiix; laakiin “dhagixii lagu kufay” ee ahaa aasaaska taariikhda oo kuwa aan addeecin diideen, wuxuu ahaa toddobadii jeer ee Muuse. Markii “toddobadii jeer” la diiday sannadkii 1863, waxay ahayd diidmo loo diiday Ciise Masiix.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Sheekada mala-awaalka ah ee ka soo dhex baxda in nadiifinta quduuska oo bilaabatay Oktoobar 22, 1844 ay ahayd oofinta wax sii sheegidda laba kun iyo saddex boqol oo sannadood oo keliya, waxay tilmaamaysaa quduus madhan, quduus aan lahayn ciidankiisii, boqortooyo aan lahayn muwaadiniin. Ma jiro ujeeddo quduuska loo dejiyey oo waxyigu bixiyey oo ka mudnaan sarreeya tan Ilaah qudhiisu sheegay in ay tahay ujeeddada quduuska.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Oo ha ii sameeyaan meel quduus ah, si aan iyaga dhexdeeda ugu dego. Baxniintii 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Qorniinka, meesha quduuska ah ee Ilaah mar walba waxay la xidhiidhaa dadkiisa, kuwaas oo ah ciidanka. Labadii ul ee Yexesqeel, oo lagu aqoonsaday inay yihiin laba quruumood, waxay ahayd inay noqdaan hal quruun, oo meesha quduuska ah ee Ilaahna ay ku jiri lahayd dhexdooda. In si khaldan loo matalo su’aasha aayadda saddex iyo tobnaad ee Daanyeel siddeed, si loo qariyo waxa dhab ahaan su’aashu weydiinayso, isla mar ahaantaana sidoo kale waa diididda “quduuska gaarka ah” ee ku xusan aayadda saddex iyo tobnaad, kaas oo la weydiiyey inuu ka jawaabo su’aasha.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Markaasaan maqlay mid quduusiinta ka mid ah oo hadlaya, oo quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa riyadii ku saabsanayd allabariga joogtada ah, iyo xadgudubka baabba’a keenaya, si meeshii quduuska ahayd iyo ciidankaba loogu dhiibo in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeed meeshii quduuska ahayd waa la nadiifin doonaa. Daanyeel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Noolka samada ah ee la weydiiyey su’aasha waxaa loogu yeedhay “quduuskaas gaar ah,” hadalkaasna waxaa laga turjumay erayga Cibraaniga ah ee “Palmoni”, kaas oo macnihiisu yahay kan yaabka leh ee tiriya, kan tiriya waxyaalaha qarsoon. Tuducan, oo ah tiirka dhexe iyo aasaaska Adventism-ka, Masiixu wuxuu isu metelaa sidii kan yaabka leh ee tiriya. Wuxuu sidaas yeelaa isla meesha uu ku muujiyo xidhiidhka ka dhexeeya wax sii sheegidda ugu dheer ee waqtiga ee Kitaabka Quduuska ah iyo sidoo kale wax sii sheegidda waqtiga ee laba kun iyo saddex boqol oo maalmood. Wax sii sheegidda ugu dheer ee waqtigu waa dhaartii Muuse, taas oo ah toddobada jeer ee Laawiyiintii lix iyo labaatan. Waa wax sii sheegidda tilmaamaysa kala firdhinta iyo addoonsiga labada reer binu Israa’iil, kuwaas oo lagu aqoonsaday “ciidanka” lagu tuman doono ee aayadda saddex iyo tobnaad, halka aayadda afar iyo tobnaad ay tilmaamayso wax sii sheegidda ku saabsan tumashada meesha quduuska ah. Labada wax sii sheegidba waxay rumoobeen Oktoobar 22, 1844, ka dib markii carmalkii Sarefta ay dabkii rasuulka axdiga ugu ururisay labada qori.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Markii Adventism-ku diiday runtii ugu horraysay ee wakhtiga waxsii sheegidda taas oo malaa’igtu ku hoggaamiyeen William Miller inuu fahmo, iyagu indhahooda ayay iska rideen. Sannadkii 1856, iyada oo la adeegsanayo siddeeddii maqaal ee Hiram Edson, Palmoni wuxuu isku dayay inuu kordhiyo iftiinka toddobada wakhti, laakiin waxtar ma yeelan. Waxay diideen farriintii loo diray Laodikiya, waxayna aqbaleen shantii muuqaalladood ee xunxun ee Laodikiya, sidaas ayayna isku aqoonsadeen inay yihiin shantii bikradood ee nacasyada ahaa.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Shan iyo lixdanka sannadood ee Ishacyaah toddoba, oo bilowgeeda lagu aqoonsaday 742BC, 723BC, iyo 677BC, ayaa lagu soo celiyey taariikhda dhammaadka ee 1798, 1844, iyo 1863. Taariikhdaas dhammaadka ah waxaa matala isu-ururinta labada ulo ee Yexesqeel cutubka toddoba iyo soddonaad, carmalkii Sarefta (sida loogu yeedho Giriigga Axdiga Cusub),na waa taariikhda Ilaah ku aasaasayo xidhiidh axdi ah reer binu Israa’iil ruuxiga ah gudaha Yahuudah ruuxiga ah (dhulka ammaanta leh) inta lagu jiro taariikhda boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah. Taariikhdaas oo ah dhammaadka waxsii sheegidda shan iyo lixdanka sannadood, waxay kaloo matalaysaa bilowga bahalka dhulka ee Muujintii saddex iyo tobnaad. Bilowgii boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah, isu-ku-biirinta labada ulo waxay tusaale u tahay dhammaadka boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah. Taariikhdaas waxaa ku jira taariikh isbarbar socota oo geeska Protestantism-ka iyo geeska Republicanism-ka.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Si nebinnimo ah, awood, ama gees, ama qaran, ama boqortooyo, ama boqor, ama madax waa astaamo is-weydaarsan kara, iyadoo ku xiran duruufaha lagu adeegsaday. Dhammaan astaamahani waxay kaloo tixraacayaan labada ul ee Yexesqeel ku aqoonsaday inay yihiin laba qaran. Bilowgii taariikhda nebinnimada ee bahalka dhulka, geeskii Protestant-ka waxaa lagu soo ururiyey hal qaran, ama hal gees. Dhammaadka isla taariikhdaas, geeska Jamhuuriga ayaa la midoobi doona geeska Protestantnimada riddowday si ay u sameeyaan hal qaran. Qarankaasu wuxuu noqon doonaa ekaan bahalkii badda ee Muujintii cutubka saddex iyo tobnaad. Sida caqliga ku jirta, haddii aynu diidno inaan aragno maragga habaarka toddobada wakhti (kaas oo lagu fuliyey labadii reer ee Israa’iilkii tooska ahaa), hubaal ma awoodi doonno inaan aragno sida ay labadaas reer ee tooska ahaa ee Israa’iilkii qadiimiga ahi ugu noqdeen qaranka Israa’iilka ruuxiga ah sannadkii 1844. Haddii aynaan arki karin taariikhdaas, markaas si buuxda ayaanu “u garan la’nahay” sida taariikhdaas bilowgii Maraykanku u aqoonsanayso taariikhda dhammaadka, marka geeska Jamhuurigu ku celiyo habkii isu-ururinta iyo isu-keenidda ee bilowgii lagu muujiyey geeskii Protestant-ka.

We will continue to consider these truths in the next article.

Waxaannu sii wadi doonnaa ka fiirsashada xaqiiqooyinkan maqaalka xiga.

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