Article

# Elijah - Number Seven

Eliyaah - Lambarka Toddobaad

The First and Last

Kan Ugu Horreeya iyo Kan Ugu Dambeeya

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Waxaannu 1863 u aqoonsanaynaa inuu yahay barta imtixaanka ugu dambaysa ee taxane imtixaanno ah oo ka bilaabmay niyad-jabkii weynaa ee 1844. Qodobkayaga koowaad ee macquulka ahi waa xaqiiqda ah in dhaqdhaqaaqii Millerite-ku dhammaaday markii kaniisadda Seventh-day Adventist si sharci ah looga diiwaangeliyey dawladda Maraykanka isla sannadkaas. Dhaqdhaqaaqii si nebiyaysan u bilaabmay 1798, wuxuu ku dhammaaday 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Waxyi wuxuu ina ogeysiinayaa in markii malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad ay soo degtay 11-ka Sebtembar, 2001, dhacdadaas hore loogu sii tusaaleeyey dhaqdhaqaaqii Milleriyiinta markii malaa’igta Muujintii tobnaad ay soo degtay. Dhaqdhaqaaqii Milleriyiintu wuxuu billowday wakhtigii dhammaadka sannadkii 1798, markii la furay muujintii webiga Ulaay ee Daanyeel cutubyada siddeed iyo sagaal. Dhaqdhaqaaqa boqolka iyo afartan iyo afarta kun wuxuu billowday wakhtigii dhammaadka sannadkii 1989, markii la furay muujintii webiga Xiddeqel ee saddexda cutub ee ugu dambeeya Daanyeel.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Labada wakhti ee dhammaadku waxay bilaabeen kala-soocid tartiib-tartiib ah oo dadka hore loo doortay ka fogaynaysa kuwa ku jiray dhaqdhaqaaqa taariikhahooda u gaarka ah. Markii xeerka aasaasiga ah ee taariikh kasta si fagaare ah loo xaqiijiyey, malaa’igtii taariikh kasta oo u gaar ahi way soo degtay. Farriinta, dhaqdhaqaaqa, iyo rasuulku waxay ahaayeen aaladihii Rabbigu ku adeegsaday taariikh kasta oo u gaar ah si uu u muujiyo dembiga dadka hore loo doortay; waayo sida Masiixu uga baray shuqulkiisa, haddaanu iman lahayn, Yuhuuddii taariikhda ee muranka badnayd dembi ma ay yeelateen. Rasuulka, farriinta, iyo dhaqdhaqaaqu waxay ahaayeen aaladihii xukunka ee dadka hore loo doortay lagula xisaabtami lahaa diidmadooda iftiinka sii kordhaya ee taariikhahooda u gaarka ah, oo markii malaa’igtu soo degtayna waxay calaamad u ahayd in geeddi-socodkii xukunka ee dadka axdiga hore la bilaabay. Aaladda xukunka waxaa la aqoonsadaa marka nebiyadii taariikhdaas sawiraya ay cunaan farriinta Rabbigu u dhiibay. Markay farriinta cunaan, dabadeed waxay farriinta u geeyaan dadka hore loo doortay ee lagu muujiyey qoom madax-adayg iyo fallaago ah, oo aan maqli doonin, mana soo noqon doonaan. Marka malaa’igtu soo degto oo farriinta la cuno, xukunka dadka fallaagada ahu wuu bilaabmaa.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Waxaannu ku dabaqaynaa habka xukunka ee Israa’iiltii qadiimiga ahayd, sida lagu muujiyey kitaabka Tirintii, taariikhda dhaqdhaqaaqii Millerite-ka; ugu dambayntiina, habkan tijaabada ah ayaannu ku dabaqi doonnaa dhaqdhaqaaqa boqol iyo afar iyo afartan kun. Astaanta tirada “toban” waa in lagu go’aamiyaa macnaha guud ee tuduca lagu adeegsaday.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Taxanaha tobanka imtixaan waxay ka bilaabataa niyad-jabka, ha ahaato Badda Cas ee reer binu Israa’iiltii hore ama Oktoobar 22, 1844 ee Millerites-ka. Walaasha White waxay tilmaamaysaa runaha “calaamadaha taariikhiga ah” ee xilligaas la furay, iyadoo ka bilaabaysa waxa ay ugu yeedhay “dhammaadka waqtiga.” Niyad-jabkii Cibraaniyiinta wuxuu ahaa hanjabaaddii ciidankii Fircoon. Rumaysad-la’aantii reer binu Israa’iil ee xoogga Ilaah waxaa lagu muujiyey falcelintoodii ka dhalatay cabsidii ay ka qabeen ciidanka cadaawayaashooda, sida ay ahayd sidoo kale imtixaankii tobnaad oo ugu dambeeyey. Ciise wuxuu muujinayaa dhammaadka isagoo ka bilaabaya bilowga, sidaas darteed cabsidii laga qabay kuwa waaweyn ee Dhulka Ballanqaadka, oo ay tobanka basaasiin muujiyeen, waxay ahayd isla cabsidii keentay niyad-jabkoodii agagaarka Badda Cas. Imtixaankii tobnaad oo ugu dambeeyey ee dhaqdhaqaaqii Millerite wuxuu ahaan lahaa wax sii sheegid waqtiyeed, sida uu ahaa Oktoobar 22, 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Niyad-jabkii weynaa ee ku yimid tijaabintii isdaba-joogga ahayd ee taariikhda Milleriyiinta wuxuu calaamadeeyey bilowga taariikh si cad loogu hormariyey samatabbixintii Israa’iiltii hore ee Masar. Laga bilaabo Badda Cas waxaa jiray taxane toban tijaabo ah, tijaabadii ugu dambaysayna waxay ka tarjumaysay tii ugu horraysay. “Gudbidda wakhtiga” ee niyad-jabkii weynaa waxaa keenay faham-khaldan oo ku saabsan wax sii sheegid waqtiyeed. Tijaabadii ugu dambaysay ee geeddi-socodka tijaabinta ee Israa’iil ruuxiga ahi waxay la mid ahaan lahayd tii ugu horraysay. Sannadkii 1863, hoggaamiyayaashii Israa’iil dhab ah waxay doorteen inay ku noqdaan hab-raacii Kitaabka Quduuska ahaa ee kuwii ay goor dhow uun u aqoonsadeen gabdhaha Rooma, waxayna diideen, ama waxaad odhan kartaa si khaldan u fahmeen, wax sii sheegiddii ugu dheerayd ee waqtiyeed ee Kitaabka Quduuska ah. Dhammaadka tobanka tijaabo ee ku dhacay Israa’iil dhab ah iyo Israa’iil ruuxi ahba waxaa metelay bilowgii. Dhammaadkana, labada xaaladoodba, kuwa caasiyiinta ahi waxay muujiyeen rabitaan ay ugu noqdaan meeshii ay hadda ka hor laga soo samatabbixiyey.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Markii ay diideen toddobada wakhti ee Laawiyiintii lix iyo labaatanaad, Adventism-ka La’odiikiya wuxuu abuuray jahawareer nebiyadeed oo ayan hore u sii odorosin. Ilaa maantadan la joogo ma ayan awoodin inay xalliyaan jahawareerkaas, in kastoo ay soo bandhigaan noocyo kala duwan oo sheekooyin mala-awaal ah iyagoo isku dayaya inay sidaas ku sameeyaan. Jahawareerku wuxuu ku jiraa aayadda ay Sister White ku tilmaantay aasaaska iyo tiirka dhexe ee Adventism-ka.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Aayadda ka sarreysay dhammaan kuwa kale ee ahayd labadaba saldhigga iyo tiirka dhexe ee rumaysadka Advent-ka waxay ahayd bayaanka leh, ‘Ilamaa laba kun iyo saddex boqol oo maalmood; markaas quduuska waa la daahirin doonaa.’ [Daniel 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adventismku wax badan ayay ka yiraahdaan aayadda afar iyo tobnaad, hase yeeshee marna kama hadlaan fiiro-gelinta ugu horraysa ee ay tahay in laga sameeyo aayaddaas. Fiiro-gelintaasu waa in aayadda afar iyo tobnaad ay tahay “jawaab.” Jawaabna wax macne ah ma leh, haddii aanay ku jirin su’aasha dhalisa jawaabta. Aayadda saddex iyo tobnaad si macquul ah, naxwe ahaan, ama si miyir leh loogama sooci karo aayadda afar iyo tobnaad, waayo aayadda saddex iyo tobnaad waa su’aasha, aayadda afar iyo tobnaadna waa jawaabta.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Su’aashu, marka si sax ah oo caddaalad ku dhisan loo soo bandhigo, waxay aayadda afar iyo tobnaad siinaysaa macne aad uga duwan kan ay Adventism-ku baraan. Tani micneheedu ma aha in aayadda afar iyo tobnaad aysan ahayn “aasaaska iyo tiirka dhexe ee rumaysadka Advent,” waayo waa ay tahay. Waxayse ka dhigan tahay in markii Adventism-ku si qaldan u fahmeen oo ay dhinac iska dhigeen toddobadii jeer sannadkii 1863, ay kari waayeen inay si buuxda u qeexaan waxa aayadda afar iyo tobnaad run ahaantii ka dhigan tahay. Qorniinka dhexdiisa, run nuskeed ahi run ma aha. Marka si sax ah loo fahmo, su’aasha ku jirta aayadda saddex iyo tobnaad waxay dalbanaysaa in la aqoonsado wax sii sheegidda calaamadaynaysa nadiifinta meesha quduuska ah ee la tuntay, iyo sidoo kale in la aqoonsado wax sii sheegidda calaamadaynaysa tuntidda ciidanka. Wax sii sheegidda laba kun iyo saddex boqol oo sannadood waxay khusaysaa “meesha quduuska ah,” halka wax sii sheegidda laba kun iyo shan boqol iyo labaatan sannadood ay khusayso “ciidanka.”

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Si loo garto xiriirka ka dhexeeya labada aayadood waxay u baahan tahay daraasad dheer, taas oo aanan halkan ku samayn doonin qormooyinkan xilligan. Qodobbadani sannadihii la soo dhaafay si isdaba joog ah ayaa looga hadlay, waxaana laga heli karaa taxanaha Habakkuk’s Tables. Weli waxaan ka hadlayaa astaanta Eliiyaah, waxaanan doonayaa inaan marka hore dhammaystiro xaqiiqooyinkaas.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller wuxuu ahaa Eliyaahii bilowgii Adventism-ka, daahfurkiisii ugu horreeyeyna wuxuu ahaa toddobada wakhti ee Laawiyiintii labaatan iyo lix, sidaas darteed diidmada runtaas ee 1863 waxay ahayd diidmo loo diiday fariintii Eliyaah. Halkaan waxaan kaga hadlayaa astaanta Alfa iyo Oomeega ee ku aqoonsiisa dhammaadka iyo bilowga inay isu ekaadaan. Imtixaankii ugu dambeeyey ee Israa’iiltii qadiimiga ahayd waxaa lagu matalay imtixaankii ugu horreeyey. Labada imtixaanba waxay metelayaan cabsi ah in quruumaha gaalada ahi ay ka xoog badan yihiin Ilaah. Imtixaankii tobnaad, isagoo mabda’ ahaan la mid ah kii ugu horreeyey, wuxuu ahaa fallaagayn aad uga sii weyn tii imtixaankii hore, waayo taariikhdii guusha Ilaah ee imtixaankii ugu horreeyey waxay ahayd inay kuwa fallaagada ah ku dhaliso kalsooni sugan. Waxay muujiyeen diidmadooda Ilaah iyagoo horyaallay caddayn aad uga badan oo ku saabsan xooggiisa intii ay ku haysteen Badda Cas. Adventism-kii Millerite-ga, marka la gaaray 1863, wuxuu durba sharxayay sababta niyad-jabkii weynaa u ahaa hawl xoog leh oo Ilaah, hase yeeshee weli waxay go’aansadeen inay doortaan kabtan oo ay Masar ku noqdaan, ayna diidaan farriinta uu Daanyeel ugu yeedhay “dhaarta” Muuse oo uu Eliyaah metelayay.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Intii aan waqti gelin lahaa inaan soo bandhigo caddaymaha ansaxnimada toddobada wakhti oo ah waxsii-sheegis waqtiyeed, waxaan doonayaa inaan adeegsado caqli fudud si aan ansaxnimadeeda ugu caddeeyo hab kale. Waayo, dhaqdhaqaaqii bilaabmay 1798, imtixaankii ugu dambeeyey ee 1863 wuxuu sidoo kale matali lahaa imtixaanka ugu dambeeya ee dhaqdhaqaaqa malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad. Waxyigu si aad u cad ayuu u sheegay waxa imtixaanka ugu dambeeyaa u yahay labada dhaqdhaqaaqba.

> “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).” Selected Messages, book 1, 48.

> “Shaydaanku waa... si joogto ah u soo dhexgelinaya waxa been-abuurka ah—inuu dadka ka leexiyo runta. Khiyaanada ugu dambaysa ee Shaydaanku samayn doono waxay ahaan doontaa inuu waxba ka soo qaado markhaatifurka Ruuxa Ilaah. “Meel aan wax aragti ahu jirin, dadku way baabba’aan” (Maahmaahyadii 29:18).” Selected Messages, book 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Ma jirto hab daacad ah oo lagu qaadan karo qoraalladii Ellen White laguna soo jeedin karo in aanay si buuxda u taageerin toddobada jeer ee Laawiyiintii labaatan iyo lix. Sister White, sida aynu hore ugu muujinnay maqaalladan oo si wanaagsan loogu diiwaangeliyey taxanaha cinwaankiisu yahay Habakkuk’s Tables, waxay si toos ah noogu sheegaysaa in Ilaah hagay shaxdii 1843 iyo tii 1850 labadaba. Waxay si toos ah u baraysaa in labadaas shax ay ahaayeen dhammaystirka Xabaquuq cutubka labaad. Labada shaxba waxay u aqoonsadaan toddobada jeer ee Laawiyiintii labaatan iyo lix inay yihiin barta dhexe ee hab-dhiggooda garaafeed ee u gaarka ah. Labada shaxba, xariiqda toddobada jeer waxay leedahay iskutallaabta Masiixa oo ah bartamaha xariiqda nebinnimada ee toddobada jeer.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Iyada oo ay weheliyaan taageeradeeda ku aaddan labada loox ee Xabaquuq, waxay marar badan qortay in ay tahay inaan sii wadno soo bandhigista farriintii la soo bandhigay intii u dhexaysay 1840 ilaa 1844, waxaana taariikh‑yahannada Adventist‑ka oo dhan ee ka hadla sida Milleriyiintu u faafiyeen farriintii ay ku dhawaaqayeen ay caddeeyaan in ay adeegsadeen jaantuskii 1843. Keliya ma aha inay taageerto farriimaha ku metelan jaantusyadii, oo ay kula taliso dadka Ilaah inay sii wadaan soo bandhigista isla farriimihii la soo bandhigay taariikhdaas, balse waxay sidoo kale bixisaa tuducyo badan oo ay kaga digayso in farriimahaas la weerari doono inta lagu jiro taariikhda dadka hadhay ee Ilaah. Markay ka digayso weerarradaas, waxay si soo noqnoqota u tilmaantaa in ay tahay hawsha waardiyayaasha Ilaah inay difaacaan isla runahaas.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Haddii jaantusyadu khaldan yihiin, markaas farriimaha ay si muuqaal ah u matalaan waa khaldan yihiin. Haddii farriintii ay Milleriyiintu ku dhawaaqeen 1840 ilaa 1844 ay khalad ahayd, markaas aqoonsigii Ellen White ay marar badan ku sheegtay in farriinta Milleriyiintu ay ahayd aasaaska sidoo kale waa khalad. Haddii farriimahaasu khaldanayeen, amarradeeda soo noqnoqda ee ah in la sii wado soo bandhigista isla runahaas qudhoodu waa talo been ah. Haddii farriinta Milleriyiintu aanay matalin aasaasyadii la rabay in la ilaaliyo oo laga dhawro weerarrada Shaydaanka, markaas talooyinkaasi sidoo kale waa khaldan yihiin. In la gaaro gunaanadka ah in dhammaan arrimahan la xiriira farriinta Eliiyaah ee taariikhdaas ay khaldan yihiin, waxay si cad u caddaynaysaa in Ellen White ay ahayd nebi been ah.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventism-ka casriga ahi weli wuxuu ku baraa Seminaarradooda Muujintii in kiniisadda hadhay ay lahaan doonto Ruuxa Waxsii sheegidda, kaas oo ah markhaatifurka Ciise, laakiin hubaal uma sheegaan kuwa ay doonayaan inay xubinimo kaniisadeed ku soo jiitaan inay si buuxda u diidaan oggolaanshihii iyo digniinnihii Ellen White ee la xidhiidhay runnahaas aasaasiga ahaa ee hore iyo taariikhdaas. Qoraalkan soo socda muxuu adiga kula yahay?

> “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.” Life Sketches, 196.

> “Wax aynu mustaqbalka uga cabsanno ma hayno, marka laga reebo haddii aynu illoowno jidkii Rabbigu nagu hoggaamiyey, iyo waxbaristiisii taariikhdeennii hore dhexdeeda.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Sannadkii 1863, dhaqdhaqaaqii Millerite wuxuu soo gaaray gunaanad, wuxuuna isu diiwaangeliyey hay’ad sharci ah oo ka diiwaangashan dowladda, taas oo ugu dambayntii samayn doonta ekaan u eg awoodda baabbanimada; taas oo, sida uu qeexayo Ellen White, ah isku darka kaniisadda iyo dawladda.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Dhaqdhaqaaqyada hadda ka socda dalka Maraykanka ee lagu doonayo in hay’adaha iyo dhaqamada kaniisadda loo sugo taageerada dawladda, Protestanadu waxay ku socdaan raadkii Baabiyiinta. Intaas waxaa dheer, waxay albaabka u furayaan Baabtinimada si ay mar kale ugu hanato Ameerika Protestanka ah sarreyntii ay ku weyday Dunidii Hore.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Iyadoo laga duulayo qodobka ah in xidhiidhkii sharci ee lala lahaa dawladda uu ka mid ahaa baahida abaabulka, xilli ay dhallinyaradii qaranku ku qornaayeen daadadka dhiigga ee loo yaqaanay Dagaalkii Sokeeye, dhaqdhaqaaqii Milleriyiintu wuu dhammaaday. Sannadkii 1863, iyadoo loo marayo maqaal la daabacay iyo waliba shax cusub, kaniisadda Seventh-day Adventist waxay diidday waxsii-sheegistii addoonsiga ee Daanyeel ugu yeedho dhaartii Muuse. Sannadkii 1850, Rabbigu wuxuu dadkiisa faray inay sameeyaan looxii labaad ee Xabaquuq, oo saxaan qaladkii uu gacantiisa ku daboolay looxii 1843. Shaxdii la amray 1850-kii si buuxda bay u gudatay ujeeddadeedii, waayo Ellen White waxay tidhi waxay aragtay “in Ilaah ku jiray daabacaadda shaxda,” iyada oo sidoo kale caddaynaysa in shaxdii 1850 lagu aqoonsaday cutubka labaad ee Xabaquuq.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Ujeeddada jaantuskii 1850 waxay ahayd isla tan jaantuskii 1843. Waxay ahayd qalabkii wacdinta ee loo adeegsan lahaa in dunida dhimanaysa loogu soo bandhigo farriinta malaa’igta saddexaad. Sannadkii 1863, farriintaas waa la tuuray. Habka imtixaanka ee lagu astaan yeelay habka imtixaanka ee ka bilaabmay Badda Cas, wuxuu ku bilaabmay waxsii sheegidda wakhtiga ee aqoonsanaysay quduuska in lagu tunti doono ee ku xusan aayadda saddex iyo tobnaad ee Daanyeel siddeed, habka imtixaankuna wuxuu ku dhammaaday waxsii sheegidda wakhtiga ee aqoonsanaysay ciidanka in lagu tunti doono ee ku xusan aayadda saddex iyo tobnaad ee Daanyeel siddeed.

> 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 quduus keliya oo hadlaya, oo quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa waxyiga ku saabsan allabariga maalin kasta la bixiyo, iyo xadgudubka baabba’a, ee quduuska iyo ciidankaba loogu gacan gelinayo in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la nadiifin doonaa. Daanyeel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Hannaanka imtixaanka ee bilaabatay Oktoobar 22, 1844, waxay sidataa saxiixa Alfa iyo Oomeega. Bilowgii hannaankaas imtixaanka wuxuu ahaa waxsii-sheeg waqti ah oo matalayay meesha quduuska ah ee la dulmi lahaa. Waxay ahayd waxsii-sheeg soo saartay iftiin weyn markii la oofiyey. Hannaanka imtixaanka ee dhammaaday 1863, wuxuu sidataa saxiixa Alfa iyo Oomeega. Dhammaadkii hannaankaas imtixaanka wuxuu ahaa waxsii-sheeg waqti ah oo matalayay ciidankii la dulmi lahaa. Waxay ahayd waxsii-sheeg loo qorsheeyey inay soo saarto iftiin weyn markii la oofiyo. Waxay ahayd waxsii-sheeg waqti ah oo uu soo bandhigay Eliiyaahii taariikhdaas, oo markii la diiday oo dhinac la dhigay, waxay soo saartay gudcur weyn.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Oo tanina waa xukunka, in nuurku dunida yimid, dadkuna ay gudcurka ka jeclaadeen nuurka, maxaa yeelay shuqulladoodu shar bay ahaayeen. Yooxanaa 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Mantiqda aan doonayo in aan maqaalkan ku soo gunaanado waa tii aan hore u xusay. Ilaah miyaanu, isagoo adeegsanaya Ellen White, ansixin jaantusyadii 1843 iyo 1850?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Waxaan arkay in shaxdii 1843 ay hagaysay gacanta Rabbiga, iyo inaan aan la beddelin; in tirooyinku ahaayeen sida uu Isagu doonayay; in gacantiisu dul saarnayd oo qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> “Waxaan arkay in Ilaah ku jiray daabacaaddii shaxda ee Walaal Nichols. Waxaan arkay in Kitaabka Quduuska ah ay ku jirtay wax sii sheegid ku saabsan shaxdan, oo haddii shaxdani loogu talagalay dadka Ilaah, haddii ay ku filan tahay mid, midka kale ayayna ugu filan tahay; oo haddii mid u baahday shax cusub oo lagu rinjiyeeyey cabbir ka weyn, dhammaantoodna sidaas oo kale bay ugu baahan yihiin.” Manuscript Releases, number 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Ilaah miyuu, isagoo adeegsanaya Ellen White, ansixiyey farriintii ay Milleriyiintu soo bandhigeen muddadii taariikhda ahayd ee 1840 ilaa 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Ilaah farriin cusub nama siinayo. Waxa nala gudboon inaan ku dhawaaqno farriintii sannadihii 1843 iyo 1844 naga soo saartay kaniisadaha kale.” Review and Herald, January 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Ilaah wuxuu ina farayaa inaan waqtigeenna iyo xooggayaga u hurno hawsha dadka loogu wacdiyayo farriimihii kiciyey rag iyo dumar sannadihii 1843 iyo 1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Farriimihii oo dhan ee la bixiyey 1840–1844 waa in hadda si xoog leh loo adkeeyaa, waayo waxaa jira dad badan oo lumiyey jihadoodii. Farriimuhu waa inay gaadhaan kaniisadaha oo dhan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yidhi, “Indhihiinnu waa barakaysan yihiin, waayo way arkaan; dhegihiinnuna waa barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag badan oo xaq ah ayaa damcay inay arkaan waxyaalaha aad aragtaan, mana ay arag; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqal” [Matayos 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “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.

> “Farriintii waa la bixiyey. Waana inaan dib loo dhigin ku celcelinta farriinta, waayo calaamadaha wakhtiyadu way rumoobayaan; shaqada xidhitaanka ahina waa in la qabtaa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah taas oo isu beddeli doonta qaylo dheer. Markaasaa Daanyeel istaagi doonaa meeshiisii qaybta ahayd, si uu markhaatifurkiisa u bixiyo.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Runta aan helnay sannadihii 1841, ’42, ’43, iyo ’44 waa in hadda la barto oo la dhawaaqo. Farriimaha malaa’igta koowaad, labaad, iyo saddexaad mustaqbalka waxaa lagu dhawaaqi doonaa cod weyn. Waxaa lagu bixin doonaa adkaysi daacad ah iyo xoogga Ruuxa.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Waxaan garanaynaa tabardarrada iyo yarida shaqada waqtigan jirta. Waxaan leenahay waayo-aragnimo. Innagoo gudanayna shaqada Ilaah na siiyey, waxaan ku socon karnaa kalsooni annagoo hubna in Isagu ahaan doono waxtarkayaga. Isagu wuu nala jiri doonaa sannadka 1906, sida uu nala joogay 1841, 1842, 1843, iyo 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Kuwa ka u taagan macallimiin iyo hoggaamiyeyaal ahaan hay’adahaheenna waa inay ku adkaadaan rumaysadka iyo mabaadi’da farriinta malaa’igta saddexaad. Ilaah wuxuu doonayaa in dadkiisu ogaadaan inaynu haysanno farriinta sidii uu inoogu siiyey sannadihii 1843 iyo 1844.” General Conference Bulletin, April 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Digniintu way timid: Waxba yaan loo oggolaan inay soo gasho oo khalkhal geliso aasaaska rumaysadka ee aynu ku dul dhisayney tan iyo markii farriintu timid 1842, 1843, iyo 1844. Anigu waxaan ku jiray farriintan, tan iyo markaasna waxaan dunida horteed ka taagnaa anigoo aamin u ah iftiinkii Ilaah na siiyey. Annagu ma doonayno inaan cagahayaga ka qaadno madashii lagu saaray markii maalinba maalinta ka dambaysa aynu Rabbiga ku doondoonnay tukasho kulul annagoo iftiin raadinayna. Ma waxaad u malaynaysaan inaan ka tegi karo iftiinkii Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxii Weligiis. Isagu wuu i hagayey tan iyo markii la i siiyey.” Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Miyuu Ilaah dadka Isaga u digay, isagoo u maraya Ellen White, inay iska difaacaan weerarrada wiiqi lahaa runta taariikhda Millerite-ka?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Calaamadaha waaweyn ee runta, oo ina tusaya halka aynu kaga sugan nahay taariikhda waxsii-sheegidda, waa in si taxaddar leh loo ilaaliyaa, si aan loo dumin, looguna beddelin aragtiyo keeni lahaa jahawareer halkii ay ka keeni lahaayeen iftiin dhab ah.” Selected Messages, book 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Maanta Shaydaanku wuxuu raadinayaa fursado uu ku dumiyo calaamadaha jidka ee runta,—taalloyinka la taagay jidka hareertiisa; annaguna waxa aynu u baahan nahay waayo-aragnimada shaqaalihii da’da weynaa ee gurigooda ka dhisay dhagaxa adag, kuwaas oo, xumaan lagu sheego iyo samaan lagu sheegoba, runta ku adkaystay.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Ilaah marna dunida ugama tago rag wax garan kara inay kala soocaan wanaagga iyo xumaanta, xaqnimada iyo xaqdarrada. Ilaah wuxuu leeyahay rag uu u magacaabay inay safka hore kaga istaagaan dagaalka waqtiyada degdegga ah. Xilliga qalalaasaha, wuxuu kicin doonaa rag sida uu yeelay waayihii hore. Dhallinyaro waxaa loogu yeedhi doonaa inay la midoobaan calan-sidayaasha da’da ah, si loogu xoojiyo oo loogu baro waayo-aragnimada kuwaas aaminka ah, kuwaas oo soo maray dagaallo aad u badan, oo Ilaah, markhaatiyada Ruuxiisa ku dhex maraya, marar badan kula hadlay, isagoo tilmaamaya jidka qumman oo cambaaraynaya jidka qaldan. Marka ay khataro soo baxaan, kuwaas oo tijaabiya rumaysadka dadka Ilaah, hawl-wadeennadan hormuudka ah waa inay dib u sheegaan waayo-aragnimadii waagii hore, markii qalalaasooyin sidaas oo kale ahi yimaadeen, markii runta su’aal la geliyey, markii la soo geliyey fikrado qalaad oo aan Ilaah ka iman.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Khibradda shaqaalahaas da’da ah ayaa hadda loo baahan yahay; waayo Shayddaanku wuxuu ku gabanayaa fursad kasta si uu waxba uga dhigo calaamadihii hore ee jidka,—taalladii xusuusta ee jidka dhinaciisa laga taagay.” Review and Herald, Noofambar 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Sannadkii 1863 dhaqdhaqaaqii Millerite-ku wuxuu ku dhammaaday isagoo diidaya runta ugu horraysa ee Eliiyaahii taariikhdaas loo hoggaamiyey inuu fahmo. Imtixaankiisii ugu dambeeyey wuxuu ku salaysnaa labada aayadood ee ku jira Daanyeel siddeed kuwaas oo aqoonsanaya ku tuntidda quduuska iyo ciidanka. Iftiinka quduuska ayaa la furay kii ugu horreeyey ee tobanka imtixaan, gudcurkuna waxaa lagu keenay ciidanka kii ugu dambeeyey ee tobanka imtixaan.

> “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.

> “Hal shay waa hubaal: kuwaas Seventh-day Adventists ah ee istaaga calanka Shayddaanka hoostiisa ayaa ugu horrayn ka tegi doona rumaysadkooda digniinaha iyo canaanta ku qoran Markhaatiyada Ruuxa Ilaah.

> “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 quduus-u-go’naan ka sii weyn iyo adeeg ka sii quduusan, waana la sii yeedhi doonaa. Qaar ka mid ah kuwa hadda ku hadlaya talooyinka Shayddaanka ayaa miyirkooda ku soo noqon doona. Waxaa jira kuwo ku jira jagooyin muhiim ah oo aamminaad lagu aaminay kuwaas oo aan garanayn runta wakhtigan. Iyaga farriinta waa in la gaadhsiiyo. Haddii ay aqbalaan, Masiixu wuu aqbali doonaa, oo wuxuu ka dhigi doonaa kuwo isaga la shaqeeya. Laakiin haddii ay diidaan inay maqlaan farriinta, waxay istaagi doonaan calanka madow ee Amiirka Mugdiga hoostiisa.”

> “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 la i faray inaan sheego in runta qaaliga ah ee wakhtigan ay si isa soo taraysa oo sii caddaanaysa ugu furmayso maskaxda aadanaha. Si gaar ah ragga iyo dumarku waa inay cunaan jidhka Masiixa oo ay cabbaan dhiiggiisa. Waxaa jiri doona koboc xagga fahamka ah, waayo runta waxay awood u leedahay inay si joogto ah u sii fido. Bilowgaha rabbaaniga ah ee runta ayaa iman doona xidhiidh sii dhowaanaya oo weli sii dhowaanaya la leh kuwa ku sii socda inay isaga bartaan. Markay dadka Ilaah eraygiisa u aqbalaan sida kibista samada, waxay ogaan doonaan in bixitaannadiisu loo diyaariyey sida waaberiga. Waxay heli doonaan xoog ruuxi ah, sida jidhku u helo xoog jidheed 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 buuxda uguma fahamsanin qorshaha Rabbiga ee ah inuu carruurtii Israa’iil ka soo bixiyo addoonsigii Masar, oo uu ku hoggaamiyo cidlada dhexdeeda 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 nidaamkii 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 ardada Erayga ma xallin doonaan dhibaatooyinka nidaamka Yuhuudda. Ma ay fahmi doonaan runaha lagu baray adeegga macbudka. Shuqulka Ilaah waxaa carqaladeeya faham adduunyo oo ku saabsan qorshihiisa weyn. Nolosha mustaqbalka ayaa daaha ka qaadi doonta macnaha sharciyadii Masiixu, isaga oo ku dahaaran tiirka daruurta, uu dadkiisa siiyey.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Waxaannu qodobka xiga ku sii wadi doonnaa ka fiirsashadeenna ku saabsan astaanta Eliyaah ee la xidhiidha 1863.

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