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# The Book of Daniel - Number One-Hundred and Two

Kitaabka Daanyeel - Boqol iyo Labaad

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Adeegsiga Saddex-geesoodka ah ee Rasuulka: Muujinta Dhaqdhaqaaqyada Nebiyadeed

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Adeegsiga saddex-geesoodka ah ee Eliiyaah wuxuu khuseeyaa farriinta, rasuulka, iyo dhaqdhaqaaqa inta lagu jiro muddada xukunka fulinta ah ee Ilaah, kaas oo ka bilaabma sharciga Axadda ee Maraykanka kuna sii socda ilaa xidhitaanka wakhtiga nimcada. Xukunka fulinta ahi wuxuu ka sii darayaa xilli ay xukummada Ilaah ku qasan yihiin naxariis ilaa wakhtiga ay xukummadiisu ku daadanayaan iyada oo aan naxariis jirin toddobada belaayo ee ugu dambaysa.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Adeegsiga saddex-geesoodka ah ee rasuulka jidka u sii diyaariya Rasuulka Axdiga wuxuu khuseeyaa farriinta, rasuulka, iyo dhaqdhaqaaqa inta lagu jiro xilliga gabagabada xukunka baaritaanka ee Ilaah, kaas oo tilmaamaya xilliga shaabadaynta boqol iyo afartan iyo afar kun. Xilligaasina wuxuu ku dhammaadaa sharciga Axadda ee dhowaan imanaya ee Maraykanka, waana marka xukummada fulineed ee Ilaah bilaabmaan.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Yooxanaa Baabtiisaha ayaa jidka u sii diyaariyey Masiixa, Rasuulka Axdiga, si uu u adkeeyo axdiga sida ku qoran dhammaystirka Daanyeel cutubka sagaalaad, aayadda toddoba iyo labaatanaad. Isagoo sidaas samaynaya ayuu sidoo kale jidka ugu sii diyaariyey Masiixa inuu si kedis ah ugu yimaado macbudkiisa oo uu daahiro wiilashii Laawi, taas oo uu sameeyey bilowgii iyo dhammaadkii adeeggiisii saddexda sano iyo badhka ahaa. Nadiifinta macbudka muuqda waxay ahayd astaanta shaqadiisa uu ku nadiifinayo macbudka nafta ee kuwa lagu metelay wiilashii Laawi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Shaqadiisii tooska ahaa ee nadiifinta macbudka wuxuu ahaa dhammaystiridda wax sii sheegid ah, oo markuu fuliyey hawsha ku qoran Yooxanaa cutubka labaad, aayadaha saddex iyo toban ilaa labaatan iyo laba, Ruuxa Quduuska ah ayaa xertii ku hoggaamiyey inay xusuustaan qayb ka mid ah Axdigii Hore oo qayb ka ahayd hawshiisa daahirinta iyo sifaynta xertii, taas oo ahayd dhammaystirka Malaakii saddex.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Qoraalka Yooxanaa ku qoran, Masiixu wuxuu caddeeyey in marka macbudka jidhkiisa la dumiyo, uu saddex maalmood gudahood dib u taagi doono. Wadahadalkii lala yeeshay Yuhuuddii muranka badnaydna wuxuu intaas ku daray in dib-u-habayntii macbudka muuqda ee Herodos fuliyey, oo isla sannadkaas dhammaatay, ay qaadatay lix iyo afartan sannadood. Ciise wuxuu xertiisii ku daahirinayey tusaale ka mid ah xeerarka la xiriira ereyga nebiyadeed ee Ciise ku dhex aas-aasay Eraygiisa, isaga oo u maraya hawsha malaa'igaha, Ruuxa Quduuska ah, iyo nebiyada.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Wuxuu bixiyey tusaalaha nebiyadeed ee ah in kan muuqda uu matalo kan ruuxiga ah. Wuxuu dejiyey furaha nebiyadeed ee tirada “afar iyo afartan iyo lix,” isagoo astaan u ah macbudka. “Afar iyo afartan iyo lix” waxay ahayd tirada maalmaha uu Muuse buurta ku joogay isaga oo helaya tilmaamaha macbudka. “Afar iyo afartan iyo lix” waa tirada koromosoomyada ka kooban macbudka aadanaha. “Afar iyo afartan iyo lix” waa tirada sannadaha (1798 ilaa 1844) ee ku dhammaaday soo celinta macbudkii ruuxiga ahaa oo ay hore u tuman jireen jaahilnimadu dabadeedna baabtiisnimada.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Nadiifintii labada macbud waxay xambaarsan yihiin astaanta ah in saddex maalmood ay u dhiganto lix iyo afartan sannadood. Waxay ka kooban tahay mabda’a ah in kan suugaaneed uu matalo kan ruuxiga ah. Waxay matashay labadaba rumoobid iyo sii-sheegid wax sii sheegid. Labada nadiifin waxay matalaan run ay hal koox si khaldan u fahanto, halka koox kale loo muujiyo.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Labada nadiifin waxay tilmaamayaan muddo waqti ah oo kiniisadda Ilaah ay u xumaatay ilaa heer ay noqotay “qarni sino leh oo abeesooyin ah,” oo calaamo doonaya, iyadoo calaamadda si toos ah loogu sharxayo iyaga, waayo calaamadda keliya ee la siin doono waa calaamadda burburinta macbudka oo saddex maalmood gudahood dib loo taagayo.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Jiilalka abeesooyin yahow, sidee baad, idinkoo shar leh, wax wanaagsan ugu hadli kartaan? waayo, afku wuxuu ka hadlaa waxa qalbiga ka buuxa.... Markaas qaar culimmadii iyo Farrisiintii ka mid ah ayaa u jawaabay oo ku yidhi, Macallimow, waxaannu doonaynaa inaannu calaamo kaa aragno. Laakiin isagu wuu u jawaabay oo ku yidhi, Jiil shar leh oo sinoole ah ayaa calaamo doondoona; oo calaamo lama siin doono, calaamadii nebi Yoonis mooyaane; waayo, sidii Yoonis uu saddex maalmood iyo saddex habeen ugu jiray caloosha nibiriga, sidaas oo kalena Wiilka Aadanahu wuxuu saddex maalmood iyo saddex habeen ku jiri doonaa uurka dhulka. Matayos 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Dhammaan dhaqdhaqaaqyadan nebiyadeed waxaa lagu matalay dhammaan saddexda rumoobid ee Rasuulka Axdiga si kedis ah ugu imanaya macbudkiisa, sida uu ku sameeyey Yooxanaa cutubka labaad.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? 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. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Iiddii Yuhuuddu way soo dhoweyd, Ciisena wuxuu u kacay Yeruusaalem. Markaasuu macbudka ka helay kuwii iibinayay dibi, ido, iyo qoolleyo, iyo kuwii lacagta sarifayay oo fadhiya. Oo markuu xadhko yaryar ka sameeyey karbaash, ayuu kulligood macbudka ka saaray, idihii iyo dibidiiba; oo lacagtii kuwii sarifayay ayuu daadiyey, miisaskiina wuu rogay. Oo kuwii qoolleyda iibinayay ayuu ku yidhi, Waxyaalahan halkan ka qaada; guriga Aabbahay ha ka dhigin guri ganacsi. Xertiisiina waxay xusuusteen in qoranayd, Qiirada gurigaagu way i gubtay. Markaasay Yuhuuddu u jawaabeen oo ku yidhaahdeen, Calaamad noocee ah baad na tustaa, maadaama aad waxyaalahan samaynayso? Ciise ayaa u jawaabay oo ku yidhi, Macbudkan dumiya, oo saddex maalmood gudahood ayaan mar kale kicin doonaa. Haddaba Yuhuuddu waxay yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayay, adiguna ma saddex maalmood gudahood baad ku kicinaysaa? Laakiin isagu wuxuu ka hadlayay macbudka jidhkiisa. Sidaas daraaddeed markii uu kuwii dhintay ka soo sara kacay, xertiisii waxay xusuusteen inuu waxan ku yidhi; markaasay rumaysteen Qorniinka iyo eraygii Ciise yidhi. Yooxanaa 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Rasuulka Axdigu wuxuu ahaa inuu daahiriyaa, isla markaana nadiifiyo wiilasha Laawi sida “qalin” oo matala Erayga Ilaah, iyo “dahab,” oo matala rumaysadka. Rasuulka Axdigu wuxuu daahirin lahaa xertiisa isagoo kordhinaya “rumaysadkooda” ku saabsan “eraygiisa” nebinnimada leh. Eraygaas nebinnimada leh waxaa loo qorsheeyey inuu daahiriyo, hase ahaatee sidoo kalena nadiifiyo. Eraygiisa nebinnimada leh had iyo goor wuxuu matalaa imtixaan, waana Eraygiisa nebinnimada leh dhexdiisa in wiilasha Laawi lagu nadiifiyo muddada uu si kedis ah ugu yimaado macbudkiisa.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Fargeetadiisu gacantiisay ku jirtaa, oo wuxuu si buuxda u nadiifin doonaa meeshii uu hadhuudhka ku tumayay, saraggiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah wakhtiyadii daahirinta. Erayada runta ah ayaa lagu kala saarayay buunshaha iyo saragga. Maxaa yeelay, waxay ahaayeen kuwo aad u kibir badan oo is-xaq yeelsiiya si ay canaan u aqbalaan, oo aad u jecel dunida si ay u aqbalaan nolol is-hoosaysiin leh, qaar badan ayaa Ciise ka jeestay. Qaar badanina weli waxay samaynayaan isla waxaas. Nafo ayaa maanta la tijaabiyaa sida xertiias loogu tijaabiyey sunagogga Kafarna’um. Marka runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida loo qabo isbeddel dhammaystiran oo naftooda ku dhaca; laakiin ma ay doonayaan inay qabtaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la muujiyo. Way ka tagaan iyagoo xumaaday, sida xertii Ciise uga tagtay iyagoo gunuunacaya, ‘Hadalkanu waa adag yahay; bal yaa maqli kara?’” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

“Naftii la imtixaamay” ee ku sugnaa “sunagogga Kafarna’um,” way diideen inay fahmaan in markii Masiixu u sheegay inay tahay inay cunaan jidhkiisa oo cabbaan dhiiggiisa, uu jidhkiisii dhabta ahaa u adeegsanayay gudbinta run ruuxi ah. Taasu waxay ahayd isla matalaaddii nebiyadeed ee uu ka sameeyey macbudka ee Yooxanaa cutubka labaad. Markii mabda’a ah in waxa suganu ka horreeyo oo uu matalo waxa ruuxiga ah loo aqoonsaday inuu yahay “hadal adag” oo aanay doonaynin inay “maqlaan,” way ka noqdeen oo mar dambe lama ay socon isaga. Taasu waxay ka dhacday Yooxanaa cutubka lixaad, aayadda lix iyo lixdan (666), taas oo matalaysa sharciga Axadda ee dhowaan imanaya, kaasu oo lagu sii astaystay Oktoobar 22, 1844, kaasi oo isna lagu sii astaystay iskutallaabta Kalvaari.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Wakhtigaas wixii ka dambeeyey xertiisii badan baa dib u noqday, oo mar dambe lama ay socon isaga. Yooxanaa 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Yooxanaa cutubka labaad, Ruuxa Quduuska ahi wuxuu maanka xertii u hoggaamiyey inay “xusuustaan” wax sii sheegidda sharraxaysa qiiro Ilaah, erayga “qiiro leh”na waa isla erayga “masayr leh” afafka Cibraaniga iyo Giriiggaba.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Waayo, qiiro ku saabsan gurigaaga ayaa i gubtay; oo cayda kuwii ku caayay adiga ayaa igu dhacday. Sabuurradii 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Qiirada Ilaah, taas oo ah masayrkiisa, waxay ka tarjumaysaa qayb ka mid ah dabeecadda Ilaah oo ah Ilaah masayr badan, kaas oo masayrkiisu ku muujiyo jiilka saddexaad iyo afraad kuwa isaga neceb dushooda. Yooxanaa cutubka labaad, Ruuxa Quduuska ahi wuxuu dhigayey in daahirinta uu fuliyo Rasuulka Axdigu ay ka dhacdo jiilka afraad oo ugu dambeeya, in kastoo had iyo goor ay weli jiraan qaar ka mid ah jiilka saddexaad oo taagan marka koobka jiilka ugu dambeeya la buuxiyo. Jiilkaasu waa jiil sino badan oo jilbisyo ah.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Muuse wuxuu matalayay jiilkii afraad, oo markaas ayaa Muuse, intii lagu jiray lix iyo afartan maalmood, lagu siiyey tilmaamo ku saabsan sidii macbudka loo taagi lahaa. Maalmahaas ayuu helay sharciga, kaas oo amarka labaad ku caddeynaya in masayrka Ilaah lagu muujiyo jiilka saddexaad iyo jiilka afraad.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Oo wuxuu Abram ku yidhi, Hubaal ogow in farcankaagu uu ku ahaan doono shisheeye dal aan iyaga lahayn, oo ay u adeegi doonaan; oo iyaguna waxay dhibi doonaan afar boqol oo sannadood; Oo weliba quruuntaas ay u adeegi doonaan waan xukumi doonaa; dabadeedna waxay ku soo bixi doonaan maal badan. Adiguse nabad baad ugu tegi doontaa awowayaashaa; waxaana lagu aasi doonaa adigoo cimri wanaagsan gaboobay. Laakiinse qarniga afraad ayay halkan mar kale ku soo noqon doonaan, maxaa yeelay xumaanta reer Amor weli ma ay buuxsamin. Bilowgii 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Jiilkii ugu dambeeyey ee reer binu Israa’iiltii hore, waxaa la dhisay macbudkii kaniisadda Masiixiga, kaas oo Butros ugu yeedhay “guri ruuxi ah.” Intii taariikhdaas lagu jiray Ilaah laba jeer ayuu muujiyey masayrkiisa markii uu qiirotiisa ku nadiifiyey macbudka. Sannadkii 1844 Ilaah wuxuu kiciyey macbudkii ruuxiga ahaa ee Millerite‑yada, mar kalena wuxuu ka gudbay dadkii hore loo doortay. Taariikhdaas dhexdeeda Rasuulkii Axdiga ayaa si kedis ah u yimid Oktoobar 22, 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Muuqashadiisa waxaa loo sii diyaariyey adeegiddii William Miller. Markii Protestanka iyo Milleriyiintu ay ku soo dhowaadeen Oktoobar 22, 1844, laba dabaqadood ayaa la imtixaamay. Imtixaankii Protestanka wuxuu yimid wakhtiga dhammaadka, markii malaa’igtii kowaad timid 1798. Ka dib markii farriintii loo dejiyey inay labadaba “daahiriso oo sifeeyso” wiilasha Laawi la habeeyey 1831, imtixaankii Protestanka wuxuu billowday markii farriintii malaa’igta kowaad lagu xoojiyey Agoosto 11, 1840. Abriil 19, 1844, Protestanku way ku guuldarraysteen imtixaanka, waxayna noqdeen gabdhaha Baabuloon.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Markaas ayaa malaa’igtii labaad timid, dabadeedna iimaankii Millerites waa la tijaabiyey, waxaana la sameeyey daahirinin iyo sifayn. Markii farriintii malaa’igta labaad lagu xoojiyey kulankii teendhada ee Exeter, laga bilaabo laba iyo tobnaadkii Agoosto ilaa toddoba iyo tobnaadkii, ayaa la dhammaystiray tijaabintii kala-soocidda Millerites-ka xigmadda leh iyo Millerites-ka nacasyada ah.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Farqiga u dhexeeya kuwii xigmadda lahaa iyo kuwii nacasyada ahaa wuxuu ahaa saliidda, taas oo ahayd farriintii nebinnimada ee Qayladii Saqda Dhexe. Markii malaa’igtii saddexaad ay timid Oktoobar 22, 1844, macbudka waa la dhisay (afartan iyo lix sannadood gudahood). Markaasaa Rasuulkii Axdiga si kedis ah ugu yimid macbudkiisa.

> “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 uu ku imanayo meesha ugu quduusan, si loo nadiifiyo macbudka, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee u imanaya Kan Da’da weyn, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa sharaxaad ka bixinaya isla dhacdo keliya; tanuna sidoo kale waxaa lagu metelaa imaanshaha arooska ee arooska, sida Masiixu ugu sharraxay masaalka tobanka bikradood ee Matayos 25. Murankii Weynaa, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Markaas ayay ahayd markii Rasuulkii Axdigu bilaabay shuqulkiisii nadiifinta iyo sifaynta xertii Millerite-ka, kuwaas oo Malaakii cutubka saddexaad lagu aqoonsaday inay yihiin wiilashii Laawi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Kuwo badan oo u baxay inay la kulmaan Arooska iyagoo hoos jooga farriimaha malaa’igta koowaad iyo tan labaad, ayaa diiday tan saddexaad, taas oo ah farriinta ugu dambaysa ee imtixaanka ah ee dunida la siinayo; mowqif la mid ahna waa la qaadan doonaa marka baaqa ugu dambeeya la bixiyo.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Faahfaahin kasta oo ka mid ah masalkan waa in si taxaddar leh loo daraaseeyaa. Innaga waxaa nalagu matalaa bikradaha xigmadda leh ama kuwa nacasyada ah.” Review and Herald, Oktoobar 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Markii farriintii malaa’igta kowaad la xoojiyey 11kii Agoosto, 1840, dad badan ayaa ku biiray dhaqdhaqaaqii Millerite-ka. Dabadeed 19kii Abriil, 1844, koox weyn ayaa ka baxday dhaqdhaqaaqaas. 22kii Oktoobar, 1844, aragtida caadiga ahi waxay tahay in ay jireen qiyaastii konton naf oo rumaysad ku galay Meesha Ugu Quduusan. Haddii la qaato in tiradu ahayd ku dhowaad konton naf oo markii hore raacay iftiinkii malaa’igta saddexaad, maxay ka dhigan tahay marka nala ogeysiiyo in “badan” oo aqbalay fariimihii malaa’igta koowaad iyo tan labaad ay “diideen tan saddexaad, oo ah farriintii ugu dambaysay ee imtixaanka”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Rasuulkii Axdiga ayaa si kedis ah u yimid macbudkiisii, oo iftiinka meesha quduuska ah ee jannada ku taal iyo farriintii malaa’igta saddexaad ayuu u furay kontonkii ku sii socday waayo‑aragnimada malaa’igta saddexaad, hase yeeshee markii hore way kala firdheen. Niyad-jabkoodii markaas wuxuu ka weynaa niyad-jabkii hore, in kastoo Walaashii White ay nagu wargelisay in niyad-jabkoodu aanu la ekaan kii xertii ka dib iskutallaabta.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Labada taariikhood ee isbarbar socda, Masiixu wuxuu kuwii niyad jabay u furay Eraygiisa nebiyadeed, oo sannadkii 1850, Walaasha White waxay sheegaysaa in loo muujiyey in Rabbigu markaas mar kale gacantiisa u fidinayay si uu dadkiisa isugu soo ururiyo.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Sebtembar 23-keedii, [1850] Rabbigu wuxuu i tusay in uu gacantiisa mar labaad u fidiyey inuu soo celiyo kuwa hadhay oo dadkiisa ah, iyo in dadaallada la labanlaabo wakhtigan ururinta. Wakhtigii kala firdhinta Israa’iil waa la garaacay oo la kala jeexjeexay; laakiin imminka wakhtigan ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii loo sameeyey in runta la faafiyo wax yar mooyaane saamayn ma lahayn, wax yar ama waxba ma ay hirgelin; laakiin wakhtigan ururinta, marka Ilaah gacantiisa u dhigay inuu dadkiisa soo ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talagalay. Dhammaan waa inay ku midoobaan oo ay hawsha ku kululadaan. Waxaan arkay inay ceeb tahay in qof uun u tixraaco wakhtigii kala firdhinta tusaalooyin nagu hago imminka wakhtigan ururinta; waayo haddii Ilaah aanu hadda noogu samayn wax ka badan intuu markaas sameeyey, Israa’iil weligeed lama soo ururin lahayn. Waxaa lagama maarmaan u ah in runta lagu daabaco warqad, sida loogu wacdiyo oo kale.” Review and Herald, Noofambar 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Iskutallaabta agteedii xertii way kala firdhadeen, taariikhdaas gudaheedna, saddex maalmood dabadeed ayuu bilaabay inuu soo ururiyo xertiisii kala firdhanayd. Qiyaastii saddex sano ka dib dhammaadkii 1844, Masiixu wuxuu bilaabay inuu soo ururiyo adhigiisii kala firdhanaa. Taariikhdaas gudaheeda wuxuu dadkiisii ku hoggaamiyey inay bilaabaan hawsha daabacaadda oo ay daabacaan tii labaad ee labada loox ee Xabaquuq, taas oo la diyaariyey dhammaadkii 1850, dabadeedna waxaa la bilaabay in lagu iibiyo Review and Herald bishii Janaayo 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Shaxdii 1843 waxay ahayd matalaaddii muuqaalka ahayd ee farriintii nadiifisay macbudka, taas oo lagu taagay taariikhdii farriimaha malaa’igta koowaad iyo tan labaad. Markii malaa’igta saddexaad timid, Ilaah wuxuu qasdiyey inuu hawshiisa dhammeeyo oo dadkiisa guriga geeyo, laakiinse way caasiyoobeen sida reer binu Israa’iilkii hore u caasiyoobeen, markaasaa Israa’iilkii hore iyo Israa’iilka casriga ahi labadaba loo xukumay inay cidlada ku warwareegaan. Haddii Adventist-kii markii hore aqbalay iftiinka malaa’igta saddexaad ay rumaysad ku sii socdeen, iyagoo sida matalaaddii muuqaalka ahayd ee farriintooda oo ahayd shaxdii 1850, waxay soo dedejin kari lahaayeen imaatinka labaad ee Ciise oo guriga tegi lahaayeen. Laakiin waxaa loo qaddaray inay ku celiyaan taariikhdii Yashuuca iyo Kaaleeb, iyo tobankii basaasiin ee aan aaminka ahayn.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Haddii Adventistayaashu, niyad-jabkii weynaa ee 1844 ka dib, ay rumaysadkooda ku adkaysan lahaayeen oo ay si midaysan ugu sii socon lahaayeen hanuunka furnaa ee Ilaah, iyagoo aqbalaya farriintii malaa’igta saddexaad oo ku dhawaaqaya dunida iyada oo lagu jiro xoogga Ruuxa Quduuska ah, waxay arki lahaayeen badbaadinta Ilaah; Rabbigu si xoog leh ayuu ula shaqayn lahaa dadaalladooda; hawshuna way dhammaystirmi lahayd, Masiixuna mar hore ayuu iman lahaa si uu dadkiisa ugu qaato abaalgudkooda. Laakiin muddadii shakiga iyo hubanti-la’aanta ee ka dambaysay niyad-jabkaas, qaar badan oo ka mid ah rumaystayaashii advent-ka ayaa ka tegey rumaysadkoodii.... Sidaas daraaddeed hawshii waa la carqaladeeyey, duniduna gudcur bay ku hadhay. Haddii dhammaan jidhka Adventistku ku midoobi lahaa amarrada Ilaah iyo rumaysadka Ciise, sidee bay taariikhdeenna u ahaan lahayd mid aad uga duwan!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Yooxanaa Baabtiisaha iyo William Miller waxay jidka u sii hagaajiyeen Masiixa si uu si kedis ah u yimaado oo u daahiriyaa dad qaadi lahaa farriinta badbaadada, iyagoo ku jira xoogga Ruuxa Quduuska ah, ilaa dunida oo dhan. Xertii Masiixu waxay gutaan hawshoodii loo igmaday, laakiin bilowgii Adventism-ku sidaas ma yeelin. Markii la gaadhay 1856 waxay ku dhaceen xaaladdii La’odikiya, waxay diideen iftiinkii sii kordhay ee “toddobada wakhti,” waxaana 1863 ay bilaabeen hannaan fallaagonimo sii xumaanaysa oo socday ilaa xeerka Axadda ee dhowaan imanaya. Fallaagadii 1863 waxaa astaan u ahayd fallaagadii tobankii basaasiin. Dhammaadkii afartankii sannadood ee warwareegii cidlada, reer binu Israa’iilkii hore waxaa dib loogu soo celiyey isla imtixaankii, sidaas awgeedna waxay bixiyeen tusaale muujinaya in Israa’iilka casriga ah dib loogu soo celinayo imtixaankii bilowga.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Kacdoonkii tobanka basaasiin ee Kaadesh ka dhacay, ayaa haddana lagu celiyey Kaadesh afartan sannadood ka dib. Kacdoonkii tobanka basaasiin ee sababay afartankii sannadood ee ku warwareegidda cidlada, kaas oo matala kacdoonkii 1863, markaas oo Israa’iilka casriga ahi ay keeneen ku warwareegiddoodii ay ku galeen cidlada La’odikiya. Dhammaadkii afartanka sannadood Israa’iiltii qadiimiga ahayd mar kale ayaa la geeyey Kaadesh, sidaas darteedna waxay caddaynaysaa in imtixaankii sifeeyey Adfentism-kii Millerite ee kacdoonkii 1863, la soo celin doono marka Rasuulka Axdigu mar kale si lama filaan ah ugu yimaado macbudkiisa mar kale.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> Qabsashadii Gilecaad iyo Baashaan waxaa ku jiray kuwo badan oo dib u xusuustay dhacdooyinkii ku dhowaad afartan sannadood ka hor Kaadeesh ku xukumay reer binu Israa’iil warwareeggii dheeraa ee cidlada. Waxay arkeen in warbixintii basaasiintu ka keeneen Dhulkii Ballanqaadka ahayd, dhinacyo badan, mid sax ah. Magaalooyinku waxay ahaayeen kuwo derbiyo leh oo aad u waaweyn, waxaana degganaa dad waaweyn oo xoog badan, kuwaas oo marka lala barbardhigo Cibraaniyiintu ahaayeen uun dad aad u yaryar. Laakiin hadda waxay garan kareen in qaladkii dhimashada lahaa ee awowayaashood uu ahaa kalsooni-darradii ay ka muujiyeen xoogga Ilaah. Taas oo keliya ayaa ka hor istaagtay inay isla markiiba galaan dalkaas wanaagsan.

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Markii ay markii ugu horraysay isu diyaarinayeen inay galaan Kancaan, hawshaasi waxay lahayd dhib aad uga yar tan hadda taagan. Ilaah wuxuu dadkiisa u ballanqaaday in haddii ay codkiisa addeecaan, uu hortooda tegi doono oo uu u dagaallami doono; weliba wuxuu diri lahaa xoon si ay u cayriyaan dadka dalka deggan. Cabsi quruumaha haysa weli si guud looma kicin, diyaargarow yarna ayaa loo sameeyey in laga hortago horusocodkooda. Laakiin markii Rabbigu hadda ku amray Israa’iil inay hore u socdaan, waa inay ku siqaan cadow feejigan oo xoog badan, oo ay la diriraan ciidammo waaweyn oo si wanaagsan loo tababaray kuwaas oo isu diyaarinayey inay ka hor istaagaan soo dhowaanshahooda.”

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “Tartan ay la galeen Cooj iyo Siixon, dadka waxaa la keenay isla imtixaankii ay aabbayaashood si cad ugu guuldarraysteen. Laakiin imtixaanku hadda aad buu uga sii adkaa markii Ilaah ku amray reer binu Israa’iil inay hore u socdaan. Caqabadaha jidkooda yaallay aad bay u sii bateen tan iyo markii ay diideen inay hore u dhaqaaqaan markii loogu yeedhay inay sidaas ku sameeyaan magaca Rabbiga. Sidaas oo kale ayuu Ilaah weli dadkiisa u imtixaanaa. Oo haddii ay ku guuldarraystaan inay u adkaystaan imtixaanka, mar kale ayuu ku soo celiyaa isla meeshii, markaasna imtixaanka labaad wuxuu u imanayaa si ka dhow, oo wuxuu ka sii adkaanayaa kii ka horreeyey. Tani way sii socotaa ilaa ay imtixaanka qaadaan; ama, haddii ay weli fallaagoobaan, Ilaah wuxuu ka qaadaa iftiinkiisa oo wuxuu kaga tagaa gudcur.” Patriarchs and Prophets, 436, 437.

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