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# Elijah - Number Two

Eliiyaah — Lambarka Labaad

Prophetic Characteristics

Astaamaha Nebinimada

Author

Jeff Pippenger

Published

September 27, 2023

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In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.

Maqaalkii hore waxaan ku aqoonsannay Eliiyaah inuu yahay astaan. Iyadoo la waafaqayo xeerarka William Miller, “astaamo” waxay yeelan karaan wax ka badan hal macne. Sidaa darteed, Eliiyaah isagoo astaan ah wuxuu sidoo kale matali karaa qayb ka mid ah astaanta laba-geesoodka ah ee Eliiyaah iyo Muuse. Astaanta laba-geesoodka ah ee Eliiyaah iyo Muuse waxay dhex socotaa kitaabka Muujintii oo dhan, waxaana aan hubin waxa ay astaantaas laba-geesoodka ahi matalayso ay la mid tahay in aan la hubin farriinta ku jirta kitaabka Muujintii ee la furayo wax yar ka hor inta aanu nimcadu xidhmin. Sababtaas awgeed, hadda waxaan si gaar ah uga hadli doonnaa sifooyin nebiyadeed oo gaar ah oo lagu aqoonsado astaanta Eliiyaah.

We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.

Waxaynu haysannaa saddex markhaati oo waaweyn si loo xaqiijiyo sifooyinkaas nebinnimo. Markhaatiyaashaasu waa nebi Eliiyaah, Yooxanaa Baabtiisaha, iyo William Miller, kuwaas oo waxyigu u aqoonsado inay yihiin astaamo is-beddelan kara.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Kumanyaal ayaa loo horseeday inay aqbalaan runta uu William Miller ku wacdiyey, waxaana la kiciyey addoommo Ilaah oo leh ruuxii iyo xooggii Eliiyaah si ay u naadiyaan farriinta. Sida Yooxanaa, hormuudkii Ciise, kuwii ku wacdiyey farriintan culus waxay dareemeen inay ku qasban yihiin inay faaska dhigaan xididka geedka, oo ay dadka ugu yeedhaan inay soo saaraan midho ku habboon toobadkeenka. Markhaatigoodu wuxuu ahaa mid loo qoondeeyey inuu toosiyo oo si xoog leh u saameeyo kaniisadaha, isla markaana muujiyo dabeecaddooda dhabta ah. Oo markii digniintii culus ee ahayd in laga cararo cadhada iman doonta la baahiyey, qaar badan oo ku midoobay kaniisadaha ayaa helay farriintii bogsiinta; waxay arkeen dib-u-dhacoodii, waxayna ilmo qadhaadh oo toobadkeen ah iyo silic qoto dheer oo nafta ah isku hoosaysiiyeen Ilaah hortiisa. Oo markii Ruuxa Ilaah ku soo degay iyaga, waxay gacan ka geysteen dhawaaqidda qaylada, ‘Ilaah ka cabsada, oo ammaanta siiya isaga; waayo saacaddii xukunkiisu way timid.’” Early Writings, 233.

Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.

Eliiyaah, Yooxanaa Baabtiisaha iyo Miller waxaa la siiyey ruux gaar ah oo hagayey oo qeexayey hawshooda. Markhaatifurkoodu wuxuu ahaa “mid loogu talagalay inuu kiciyo oo si xoog leh u saameeyo kaniisadaha, isla markaana muujiyo” “dabeecadda dhabta ah” ee kaniisadahaas. Haddii ay ahaan lahayd wakhtigii Axaab, Yooxanaa Baabtiisaha, ama William Miller, kaniisadihii ay la hadlayeen dhammaantood waxay lahaayeen indho-la’aan La’odikiya ah oo aad u qoto dheer oo mugdi ah, sidaas darteedna farriintu waxay u baahnayd inay ahaato mid toos ah sida in “faas geedka xididkiisa la saaro.” Waxay ku jirtay ku dhawaaqidda xidhitaanka wakhtiga nimcada, taas oo, xagga Yooxanaa Baabtiisaha, ahayd digniinta ku saabsan “cadhada” “imanaysa.” Farriintii Miller ee ahayd ku dhawaaqidda “Ilaah ka cabsada oo ammaanta siiya isaga; waayo, saacaddii xukunkiisu waa timid,” iyaduna sidoo kale waxay ahayd digniin ku saabsan cadhada imanaysa.

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.

> “Codkii Yooxanaa waxa kor loo qaaday sidii buun. Hawshiisuna waxay ahayd, ‘Dadkayga u muuji xadgudubkooda, oo reer Yacquubna dembiyadooda’ (Ishacyaah 58:1). Ma uu helin waxbarasho bini’aadanimo. Ilaah iyo dabeecaddu waxay ahaayeen macallimiintiisii. Habase yeeshee waxaa loo baahnaa mid jidka Masiixa hortiisa diyaariya oo geesi ku filan inuu codkiisa maqashiiyo sidii nebiyadii hore, isagoo quruunta xumaaday ugu yeedhaya toobadkeen.” Selected Messages, buugga 2, 148.

Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.

Eliyaah wuxuu ku amray jiilkiisii inay maalintaas doortaan inay Ilaah u adeegayaan iyo inay Bacal u adeegayaan, jiilkaasina erayna kama ay jawaabin, taas oo u dhiganta inay Bacal doorteen.

> “Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.

> “Marna looma baahnayn digniino iyo canaan aamin ah, iyo la macaamilid dhow oo toosan, sida wakhtigan qudhiisa. Shayddaanku wuxuu ku soo degay awood weyn, isagoo og in wakhtigiisu gaaban yahay. Wuxuu dunida ku fatahinayaa sheekooyin raalli gelin leh, oo dadka Ilaahna waxay jecel yihiin in waxyaalo siman oo raaxo leh lagula hadlo. Dembi iyo xumaan lama karaahiyo. Waxaa lay tusay in dadka Ilaah ay tahay inay sameeyaan dadaallo ka sii adadag oo go’aan leh si ay dib ugu riixaan gudcurka soo gelaya. Hawsha dhow ee Ruuxa Ilaah ayaa hadda loo baahan yahay si ka badan sidii hore. Doqonnimo waa in la iska gilgishaa. Waa inaynu ka soo toosnaa daalka iyo habacsanaanta inoo noqon doona halliggeenna haddii aynaan iska caabin. Shayddaanku wuxuu maskaxaha ku leeyahay saameyn xoog leh oo maamusha. Wacdiyayaal iyo dadba waxay halis ugu jiraan in laga helo dhinaca awoodaha gudcurka. Hadda ma jiro wax la yidhaahdo meel dhexdhexaad ah. Dhammaanteen si cad ayaynu ama ugu jirnaa xaqa ama aynu la jirnaa qaladka. Masiixu wuxuu yidhi: ‘Kii aan ila jirin, waa iga gees; kii aan ila ururinnana, waa kala firdhiyaa.’” Testimonies, volume 3, 327.

John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.

Yooxanaa wuxuu “qarankii xumaaday” ee taariikhdiisa ugu yeedhay “jiil jilbisyooyin ah.” Milleriyiintuna ugu dambayntii waxay qarankii xumaaday ee taariikhdooda u aqoonsadeen gabdhaha Baabuloon. Haddii ay ahaan lahaayeen Eliyaah, Yooxanaa ama Miller, midkoodna saddexdoodu ma ahayn fiqiyayaal. Dhammaantoodna waxaa laga yeedhay nololmaalmeedka caadiga ah.

> “The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).

> “Runta sida ay Ciise ugu jirto, sidii ay Isagu ugu dhawaaqay markii daruurtii jilicsanayd ay ku hareeraysnayd, waa xaqiiqo iyo run maalmahan aynu joogno, waxayna si la hubo maskaxda qaataha u cusboonaysiin doontaa sida ay maskaxo hore u cusboonaysiisay. Masiixu wuxuu yidhi, ‘Haddaanay maqlin Muuse iyo Nebiyada, laguma qancin doono xataa haddii mid kuwii dhintay ka soo sara kaco.’ (Luukos 16:31).

> “As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.

> “Annaga oo ah qaran, waa in aynu jidka Rabbiga diyaarinnaa, innagoo hoos imanayna hoggaanka talada ka sarreeya ee Ruuxa Quduuska ah, si injiilku ugu faafo daahirnimadiisa. Webiga biyaha nool waa inuu ku sii qoto dheeraadaa oo ku sii ballaadhaa socodkiisa. Beeraha oo dhan, kuwa dhow iyo kuwa fogba, rag baa looga yeedhi doonaa mixaraatka, iyo shaqooyinka ganacsi ee caadiga ah oo maskaxda si weyn u mashquuliya, oo waxay waxbarasho ku heli doonaan iyagoo la xidhiidha rag khibrad leh—rag runta fahmaya. Iyada oo loo marayo hawlaha Ilaah ee ugu yaabka badan, buuro dhibatooyin ah waa la qaadi doonaa oo badda ayaa lagu tuuri doonaa. Aynu u hawlgallno sidii kuwa la kulmay wanaagga runta sida ay Ciise ugu jirto.

> “There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.

> “Wakhtigan waxaa jiri doona dhacdooyin taxane ah oo muujin doona in Ilaah yahay kan xaaladda ka talinaya. Runta waxaa lagu dhawaaqi doonaa af cad oo aan mugdi ku jirin. Kuwii runta ku wacdiya waxay ku dadaali doonaan inay runta ku caddeeyaan nolol hagaagsan oo nidaamsan iyo hadal cibaado leh. Oo markay sidaas sameeyaan, waxay ku xoogaysan doonaan difaacidda runta iyo siinteeda ku-dhaqangelinta sugan ee Ilaah siiyey.

> “When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.

> “Marka nimanka runta yaqaanay oo baray ay u leexdaan garashada aadanaha, oo ay maskaxaha la khiyaaneeyey ugu qiyaasaan saxankooda sheekooyin been-abuur ah, waa wakhti aad u habboon in kuwii mar ahaan jirey hawl-wadeenno shaqada wacdinta, laakiin loo leexiyey maamulka makhaayadaha, dukaamada cuntada, iyo noocyo kale oo shaqooyin ganacsi ah, ay safka soo galaan, Kitaabbadooda si dadaal leh u bartaan, oo ay iyagoo ereyga Ilaah gacanta ku haya, qaybiyaan runta Kitaabka Quduuska ah, cuntada ruuxiga ah, iyagoo la shaqaynaya malaa’igaha samada. Shaqadani hadda si cod dheer ah ayey ugu yeedhaysaa shaqaale leh magacaabis rabbaani ah. Markaas Awoodda aan xad lahayni waxay buuraha dhibaatada ku odhan doontaa, Ka dhaqaaqa oo badda lagu tuuro.” Paulson Collection, 73, 74.

Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.

Eliiyaah, Yooxanaa iyo Miiller waxay ahaayeen, sidaas darteedna u taagan yihiin, niman looga yeedhay “xirfadaha” “caadiga ah,” waayo “raggii” hore runta u baray ugu dambayntii waxay “u leexdaan garashada aadanaha, oo waxay maskaxaha la khiyaaneeyey ugu qaybiyaan saxankooda sheekooyin mala-awaal ah.” Ragga caadiga ah ee loo yeedhay waxay bixin doonaan “ku-dhaqan gelinta sugan” ee waxsii sheegyada Kitaabka Quduuska ah sida “Ilaah u bixiyey.” Laba jeer, tuducaas dhexdiisa, Sister White waxay “buuro” u aqoonsatay “buuro dhib ah.” Hawsha nimankan waxaa ka mid ahayd hoos u dhigista “buur walba.” Hawsha ay qabtaan ragga caadiga ah ee looga yeedhay mixraafka duruufaha hoose waxay u taagan tahay hawsha lagu aqoonsanayo hab-raaca saxda ah ee Kitaabka Quduuska ah, taas oo lid ku ah saxammada sheekooyinka mala-awaalka ah ee aadanaha oo ay fiqiga-yaqaannada wakhtigu qaybiyaan.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Hawshii Yooxanaa Baabtiisaha, iyo hawsha kuwa maalmaha ugu dambeeya ku soo baxa ruuxa iyo xoogga Eliyaah si ay dadka uga toosiyaan danayn-la’aantooda, dhinacyo badan ayay iskaga mid yihiin. Hawshiisu waa astaan u ah hawsha ay tahay in lagu qabto wakhtigan. Masiixu wuxuu iman doonaa mar labaad si uu dunida ugu xukumo xaqnimo. Rasuullada Ilaah ee sida farriinta ugu dambaysa ee digniinta ah oo dunida la siinayo, waa inay u diyaariyaan jidka imaatinka labaad ee Masiixa, sida Yooxanaa ugu diyaariyey jidka imaatinkiisii kowaad. Hawshan diyaarinta ah dhexdeeda, ‘dooxo kastaa waa la sarraysiin doonaa, buur kasta iyo taag kastana waa la hoosaysiin doonaa; qalloocanna waa la toosin doonaa, meelaha qallafsanuna bannaan baa laga dhigi doonaa’; waayo taariikhdu way soo noqon doontaa, oo mar kale ‘ammaanta Rabbiga waa la muujin doonaa, uunka oo dhammuna way wada arki doonaan; waayo afka Rabbiga ayaa ku hadlay.’” Southern Watchman, Maarso 21, 1905.

The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.

Astaamaha saddexda dib-u-habeeye ee Ishacyaah tilmaamay waa in dooxo kasta la sarraysiin doono, buur kasta la hoos dhigi doono, qallooc kastana la toosin doono, meelaha qallafna la simi doono. Jidka Rabbiga ee loo diyaariyo in dooxooyinka la sarraysiiyo, buurahana la hoos dhigo, qalloocana la toosiyo, meelaha qallafna la simo, waa waddooyinkii hore.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Codka kan cidlada cidlada cidlada ee cidlada ku leh, Jidka Rabbiga diyaariya; cidlada dhexdeeda jid weyn oo Ilaaheenna ah toosiya. Dooxo kasta waa la sarraysiin doonaa, oo buur kasta iyo taag kasta waa la hoos dhigi doonaa; wixii qalloocanna waa la toosin doonaa, meelaha qallafsanuna bannaan bay noqon doonaan. Oo ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammu way wada arki doonaan; waayo, afka Rabbiga ayaa ku hadlay. Ishacyaah 40:3–5.

When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.

Markii Yuhuuddii muran-jecel ay Yooxanaa Baabtiisaha weyddiiyeen inuu isagu yahay Eliyaasii iman lahaa, wuxuu ugu jawaabay inuusan ahayn, hase yeeshee dabadeed wuxuu isu aqoonsaday tuduca ku qoran Ishacyaah.

> And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.

> Oo kanuna waa maraggii Yooxanaa, markii Yuhuuddu Yeruusaalem ka soo direen wadaaddo iyo reer Laawi si ay u weyddiiyaan, Yaad tahay adigu? Isaguna wuu qirtay, mana uu diidin; laakiinse wuu qirtay, Anigu Masiixa ma ihi. Markaasay weyddiiyeen, Haddaba waa kuma? Eliyaah ma tahay? Isaguna wuxuu yidhi, Ma ihi. Nebigaas ma tahay? Wuuna u jawaabay, Maya. Markaasay ku yidhaahdeen, Yaad tahay? si aannu jawaab ugu celinno kuwii na soo diray. Maxaad naftaada ka leedahay? Wuxuu yidhi, Anigu waxaan ahay codka kan cidlada ka qaylinaya, Jidka Rabbiga toosiya, sidii nebi Isayosu u yidhi. Yooxanaa 1:19–23.

The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.

Diyaarinta “jidka Rabbiga” waxay qeexaysaa habka ay malaa’iguhu Miller ugu hoggaamiyeen inuu fahmo oo adeegsado si loo diyaariyo garashada kitaabiga ah ee “jidka” ay tahay in dadku ku socdaan. “Buur” kasta waa in hoos loo dhigo, waayo buuraha ku jira waxsii-sheegidda kitaabiga ahi waxay matalaan runno marka hore u muuqda kuwo aad u adag in la fahmo. Si loo fahmo buurta quduuska ah ee ammaanta leh ee ku xusan Daanyeel cutubka kow iyo tobnaad aayadda shan iyo afartan, taas oo boqorka woqooyi isku dayayo inuu qabsado, waxaa marka hore la aqoonsadaa buurta quduuska ah ee ammaanta leh ee Yeruusaalem ku taal, taas oo si waxsii-sheegid ah u qeexaysa buurta quduuska ah ee ammaanta leh ee ruuxiga ah. Si loo sharxo buurta loo aqoonsaday Armageddoon, oo macnaheedu yahay buurta Megiddo, waa in la aadaa Megiddo oo muuqata. Dhibaatooyinka waxsii-sheegidda ee loo matalay inay adag yihiin waa laga saaraa marka la adeegsado mabda’a ah in bilowga wax uu tusaale u yahay dhammaadka wax.

The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.

Hab-raaca uu matalayay Ishacyaah, oo uu Yooxanaa tixraacay, oo uu Miller soo bandhigay, wuxuu sarraysiiyaa dooxo kasta. Ha ahaato “dooxada muujinta” ee Ishacyaah laba iyo labaatan, ama “dooxada lafaha dhintay” ee Yexesqeel, ama “dooxada Yehooshaafaad” ee kitaabka Yoo’eel, hab-raaca ku dhisan fahamka saxda ah ee dabeecadda Masiixa, sida loogu matalay Palmoni oo ah Kan Yaabka leh ee Tiriyaha taariikhda Milleriyiinta, ama sida Alfa iyo Oomega oo ah af-yaqaanka yaabka leh ee taariikhdeenna, waa kaas waxa sarraysiiya runaha nebiyadeed ee lagu matalay “dooxooyinka” Erayga Ilaah.

The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.

Waxyaabaha qalloocan ee la toosinayo iyo meelaha qallafsan ee la simayo waxay ka dhigan yihiin hawsha lagu saxo caadooyinka iyo dhaqammada ay adeegsadaan wadaadnimo La’odikiya ah si ay u taageeraan suxuuntooda sheekooyinka sumaysan. Hawsha Eliyaah si gaar ah ayaa loo aqoonsaday inay matalayso habka saxda ah ee Kitaabiga ah ee ka soo horjeeda sheekooyinka culimada fiqiga iyo wadaaddada. Hawshaas waxaa fuliya “rag caadi ah,” ee ma aha wadaaddada iyo culimada fiqiga ee waxbartay. Gudaha astaamaha nebiyadeed ee saddexdan markhaati waxa kale oo ku jira xaqiiqada sahlan ee ah in Eliyaah iman doona uu ahaan doono nin.

That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.

U fiirsashadaasu waxay u ekaan kartaa mid aan muhiim ahayn, hase yeeshee, maaddaama culimada Adventism-ku ay doonayaan inay xajiyaan sheekooyinkooda mala-awaalka ah, waxay soo qaateen tuduc ka mid ah qoraallada Sister White halkaas oo ay mustaqbal ahaan uga hadlayso nin iman doona oo ku iman doona ruuxa iyo xoogga Eliiyaah, dabadeedna waxay ku daraan sheekadooda mala-awaalka ah ee fasiraadda, iyagoo ku adkaysanaya in Sister White ay nafteeda ka hadlaysey.

> “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Waxsii sheegiddu waa inay rumoowdaa. Rabbigu wuxuu leeyahay: ‘Bal eega, waxaan idiin soo dirayaa Eliiyaah nebigii intaan iman maalinta weyn oo cabsida leh ee Rabbiga.’ Qof baa imanaya isagoo leh ruuxa iyo xoogga Eliiyaah, [Eeg lifaaqa.] oo marka uu soo muuqdo, dadku waxay odhan karaan: ‘Aad baad u ad-adag tahay, Qorniinkana si sax ah uma fasiraysid. Aan kuu sheego sida aad farriintaada u bari lahayd.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.

> “Waxaa jira kuwo badan oo aan kala garan karin shuqulka Ilaah iyo kan dadka. Waxaan sheegi doonaa runta sida Ilaah ii siiyo, oo hadda waxaan leeyahay, Haddii aad sii waddaan eed-helidda, oo aad leedihiin ruux khilaaf ah, weligiin runta ma garan doontaan. Ciise wuxuu xertiisii ku yidhi, ‘Wax badan ayaan weli idinku leeyahay inaan idiin sheego, laakiin imminka ma qaadi kartaan.’ Iyagu kuma ay jirin xaalad ay ku qaddariyaan waxyaalaha quduuska ah oo weligood ah; laakiin Ciise wuxuu ballanqaaday inuu soo diri doono Gargaaraha, kaasoo bari doona wax walba, oo xusuustooda ku soo celin doona wax walba oo uu iyaga ku yidhi.”

> “Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.

> “Walaalayaalow, waa inaynaan ku tiirsanaan dadka. ‘Ninka ka joogsada, kan neeftiisu dulalka sankiisa ku jirto; waayo, maxaa loo qaddariyaa?’ Waa inaad nafihiinna tabarta yar ku sudhataan Ciise. Innaguma habboona inaynu ka cabno ilaha dooxada, marka ay buurta ku taal il. Aynu ka tagno durdurrada hoose; aynu u nimaadno ilaha sare. Haddii ay jirto qodob run ah oo aydnaan garanayn, oo aydaan ku heshiinayn, baadha, Qorniinka la barbar dhiga Qorniinka, usha runta qoto dheer ugu deji macdanta Erayga Ilaah. Waa inaad naftiinna iyo fikradihiinna saartaan meesha allabariga ee Ilaah, iska fogaysaan fikradihiinna hore loo sii qaatay, oo Ruuxa samadu idinku hoggaamiyo runta oo dhan.” Testimonies to Ministers, 475, 476.

> “Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:

> “Qof baa imanaya isagoo leh ruuxa iyo xoogga Eliiyaah: Erayadan ayaa si khalad ah qaar u dabaqeen shaqsi gaar ah oo loo maleeyey inuu la soo bixi doono fariin nebinnimo ka dambaysa noloshii iyo hawshii Mrs. White. Saddexda faqradood ee ka kooban maqaalkan cinwaankiisu yahay ‘Ha Jannadu Hanuuniso’ waa qayb yar oo keliya oo ka mid ah khudbad ay Ellen White ka jeedisay Battle Creek, Michigan, subaxnimadii Janaayo 29, 1890. Maaddaama tan lagu daabacay Review and Herald ee Febraayo 18, 1890, waxa ay sidatay cinwaanka ‘Sida Loola Tacaalo Qodob Muran Ka Taagan Yahay oo Caqiido ah.’ Qoraallo kale oo laga soo qaatay maqaalkan oo si weyn loogu adeegsaday buuxinta bogag gaar ah oo ka mid ah muggan, waxaa laga heli karaa bogagga 23, 104, 111, 119, 158, 278, iyo 386. Maqaalkan oo dhan waxaa dib loogu soo daabacay Selected Messages 1:406–416, halka qaybta ka kooban qormada la yiraahdo ‘Ha Jannadu Hanuuniso’ ay ka muuqato bogagga 412 iyo 413. Marka maqaalka oo dhan la akhriyo, waxa caddaanaysa in Ellen White, bayaankan ay samaysay wax yar uun ka badan hal sano ka dib Shirkii Minneapolis iyada oo la hadlaysay koox joogtay Battle Creek, ay ka hadlaysey adeeggeedii gaarka ahaa. Qaar baa ku sii kordhay dhaleecaynta hawsheeda. U fiirso in faqradan ka horreysa tan ka muuqata muggan bogga 475, Ellen White ay tidhaahdo:”

> “‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).

> “‘Waa in aynu gaarno meel uu khilaaf kasta ku dhalaalo oo ku baaba’o. Haddii aan u maleeyo inaan leeyahay iftiin, waxaan gudan doonaa waajibkayga ah inaan soo bandhigo. Ka soo qaad inaan kuwa kale kala tashaday farriinta Rabbigu doonayo inaan dadka siiyo, albaabka waa la xidhi kari lahaa si aanu iftiinku u gaadhin kuwii Ilaah u diray. Markii Ciise Yeruusaalem fuulay, `dadkii badnaa oo dhan ee xertii ahaa waxay bilaabeen inay ku reyreeyaan oo Ilaah cod weyn ku ammaanaan shuqulladii waaweynaa oo dhan ee ay arkeen; iyagoo leh, barakaysan Boqorka ku imanaya magaca Rabbiga; nabad jannada ha ka jirto, ammaanna meelaha ugu sarreeya. Qaar ka mid ah Farrisiintii badnayd ayaa ku yidhi, Macallinow, xertaada canaanto. Isaguse wuu u jawaabay oo ku yidhi, Waxaan idinku leeyahay, haddii kuwanu aamusi lahaayeen, dhagaxyadu markiiba way qaylin lahaayeen’ (Luukos 19:37–40).

> “‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’

> “‘Yuhuuddu waxay isku dayeen inay joojiyaan ku dhawaaqidda farriinta lagu sii sheegay ereyga Ilaah.’”

> “Then she makes reference again to her own experience:

> “Markaas haddana waxay tixraacdaa mar kale waayo‑aragnimadeeda gaarka ah:

> “‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.

> “‘Waxsii waa inay rumoowdaa. Rabbigu wuxuu leeyahay, “Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebigii ka hor imaanshaha maalinta weyn oo laga cabsado ee Rabbiga” (Malaakii 4:5). Qof baa iman doona isagoo ku jira ruuxa iyo xoogga Eliiyaah, oo markuu muuqdo, dadku waxay odhan karaan, “Aad baad u kulul tahay, Qorniinnadana si qumman uma fasiraysid.”—Selected Messages, volume 1, 412.

> “That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:

> “In ay tixraacay khibraddeedii gaarka ahayd waxa kale oo caddeynaya faqradda xigta, taas oo ay ku sheegtay:”

> “‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.

> “‘Waxaan sheegi doonaa runta sida Ilaah ii siiyo….’” Lifaaq ku socda Markhaatiyada loo diray Wadaaddada.

The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.

Xaqiiqda ah in Ellen White ay ku khasbanaatay inay ka jawaabto sheekooyinka mala-awaalka ah ee culimada fiqiga iyo hoggaamiyeyaashii xilligeedii ma bixiso wax caddayn ah oo muujinaya inay iyadu isu aqoonsanaysay “ninka” mustaqbalka iman doona isagoo wata ruuxa iyo xoogga Eliyaah. Aaway wax caddayn ah oo ku saabsan mucaaradkii badnaa ee Ellen White ku lahayd gudaha Adventism-ka oo weeraray habkii ay u adeegsan jirtay ku dabaqidda Kitaabka Quduuska ah? Goorma ayaa abid lagu yidhi, “Qorniinka si habboon uma fasiraysid”? Waxay si cad u tilmaamaysaa in dhammaadka dunida ay jiri doonto dhaqdhaqaaq dad ah oo lagu xoojin doono ruuxa iyo xoogga Eliyaah, mana jirto hab sharci ah oo lagu soo jeedin karo inay u malaynaysay in dhaqdhaqaaqaas qaylada weyn ee malaa’igta saddexaad uu socday wakhtigii ay sii sheegaysay muujinta mustaqbalka ee xoogga Eliyaah. Culimada fiqiga ee Adventist-ka La’odikiya waxay jeclaan lahaayeen in adhigoodu rumaysto in Sister White ay “tixraacaysay” “waayo-aragnimadeeda gaarka ah” sidii dhammaystirka nebi Eliyaah oo la soo diri doono ka hor maalinta weyn oo cabsida leh ee Rabbiga.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.

> Bal eega, waxaan idiin soo diri doonaa Eliiyaah nebiga ka hor imaatinka maalinta weyn oo laga cabsado ee Rabbiga. Malaakii 4:5.

One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.

Mid ka mid ah astaamaha nebinnimo ee Eliiyaah sida astaan ahaan waa in uu soo bandhigo hannaan kitaabi ah oo ka soo horjeeda sheekooyinka mala-awaalka ah ee wadaadnimo qaybiya sheekooyinka mala-awaalka ah ee caadooyin iyo dhaqammo. Hawshiisa diyaarinta jidka (kanu waa jidkii, ku socda) waxaa lagu dhammaystiraa hannaan kitaabi ah oo ka soo horjeeda waxbaridda wadaadnimo fasaqowday. Oo sida ay qabaan saddexda markhaati ee Eliiyaah, Yooxanaa Baabtiisaha iyo Miller; iyadoo ay weheliso markhaatiga Sister White ee ku saabsan muuqashadii markaas mustaqbalka ahayd ee Eliiyaah, wuxuu ahaan doonaa nin, ee naag ma ahaan doono. Marka habraaca Palmoni iyo Alfa iyo Oomega si sax ah loo fahmo, waxaa loo aqoonsadaa inuusan ahayn oo keliya xeerar kitaabi ah oo lagu fasiro Qorniinka, balse uu yahay nuqul ka tarjumaya dabeecadda Masiixa, taas oo ah ammaantiisa.

> And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.

> Oo ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammu way wada arki doonaan, waayo, afka Rabbiga ayaa saas ku hadlay. Ishacyaah 40:5.

Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.

Dabeecadda Masiixa laftiisa waxaa metelaya habka loo adeegsanayo fahmidda Eraygiisa, waayo Isagu waa Erayga.

> “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.

> “Sharciga Ilaah ee ku jira meesha quduuska ah ee samada ku taal waa asalka weyn ee runta ah, kaas oo qaynuunnadii lagu qoray looxyada dhagaxa ah oo uu Muuse ku diiwaangeliyey Kutubta Shanta ah ay ahaayeen nuqul aan gef lahayn. Kuwii gaadhay fahamka qodobkan muhiimka ah sidaas darteed waxaa loo horseeday inay arkaan dabeecadda quduuska ah ee aan isbeddelin ee sharciga rabbaaniga ah. Waxay arkeen, si aan hore loo arag, xoogga ereyada Badbaadiyaha: ‘Ilaa samada iyo dhulku ka gudbaan, xaraf qudha ama dhibic qudha innaba sharciga kama gudbi doonto.’ Matayos 5:18. Sharciga Ilaah, maadaama uu yahay muujinta doonistiisa, nuqul ka tarjumaya dabeecaddiisa, waa inuu weligiis sii jiraa, ‘sidii markhaati aamin ah oo samada ku jira.’ Amar keliya lama baabi’in; xaraf qudha ama dhibic qudha lama beddelin. Sabuur-yahanku wuxuu yidhi: ‘Rabbiyow, eraygaagu weligiisba samada ayuu ku taagan yahay.’ ‘Awaamirtiisa oo dhammu waa xaqiiq. Way adag yihiin weligood iyo weligood.’ Sabuurradii 119:89; 111:7, 8.” Murankii Weynaa, 434.

Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.

Sida tobanka amar ay yihiin nuqul aan la beddeli karin oo ka tarjumaya dabeecadda Masiixa, sidaas oo kalena xeerarka fasiraadda nebiyadeed waa nuqul ka tarjumaya dabeecaddiisa.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Waa in aynu nafteena u ogaanno waxa Masiixiyaddu tahay, waxa runta ahi tahay, waxa uu yahay iimaanka aynu helnay, iyo waxa ay yihiin xeerarka Kitaabka Quduuska ahi—xeerarka nalaga siiyey awoodda ugu sarraysa. Waxaa jira kuwo badan oo rumaysta iyagoo aan lahayn sabab ay iimaankooda ku saleeyaan, iyagoo aan haysan caddayn ku filan oo ku saabsan runta arrinta. Haddii fikrad la soo bandhigo oo la jaanqaadda aragtiyahooda hore u sii samaysnaa, markiiba way diyaar u yihiin inay aqbalaan. Kama fekeraan sabab ilaa natiijo, iimaankooduna ma laha aasaas dhab ah, oo wakhtiga imtixaanka waxay ogaan doonaan inay ciid ku dul dhiseen.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Kii ku nastaa aqoontiisa hadda ee aan kaamilka ahayn ee Qorniinka, isaga oo u malaynaya in taasu ku filan tahay badbaadadiisa, wuxuu ku nasanayaa khiyaano dilaa ah. Waxaa jira kuwo badan oo aan si buuxda loogu qalabayn doodaha Qorniinka, si ay awood ugu yeeshaan inay qaladka kala gartaan, oo ay u cambaareeyaan dhammaan dhaqanka iyo khuraafaadka loo suuq geeyey sidii runta. Shayddaan wuxuu fikirradiisii geliyey cibaadada Ilaah, si uu u kharribo fudaydka injiilka Masiixa. Tiro badan oo ku andacoota inay rumaysan yihiin runta wakhtigan la joogo, ma garanayaan waxa ka kooban iimaankii mar la siiyey quduusiinta—Masiixu idinku jiro waa rajada ammaanta. Waxay u malaynayaan inay difaacayaan calaamadaha qadiimiga ah, hase yeeshee waa diirran-yahay oo aan danayn lahayn. Ma garanayaan waxa ay tahay in jacaylka iyo iimaanka runta ah lagu dhex tolo waayo-aragnimadooda oo la haysto wanaagga dhabta ah ee kuwaas. Ma aha arday si dhow u daraaseeya Kitaabka Quduuska ah, balse waa caajis iyo dayacaad. Marka kala duwanaansho aragtiyeed ka soo baxo qaybaha Qorniinka, kuwaas oo aan ujeeddo daraaddeed u baran oo aan go’aan adag ka lahayn waxa ay rumaysan yihiin, waxay ka dhacaan runta. Waa inaynu ku adkaynnaa dadka oo dhan baahida loo qabo in si dadaal leh loo baaro runta rabbaaniga ah, si ay u ogaadaan inay garanayaan waxa runta ahi tahay. Qaar baa sheegta aqoon badan, oo ku qanacsan xaaladdooda, iyagoo aan u hayn xamaasad ka badan shaqada, ama jacayl ka sii kulul Ilaah iyo nafaha uu Masiixu u dhintay, intii ay ahaan lahayd haddii aanay weligood Ilaah garan. Kitaabka Quduuska ah uma akhriyaan [si ay] dhuuxiisa iyo barwaaqadiisa ugu hantaan nafahooda. Mana dareemaan inuu yahay codka Ilaah oo iyaga la hadlaya. Laakiin haddii aynu doonayno inaynu fahanno jidka badbaadada, haddii aynu doonayno inaynu aragno fallaaraha Qorraxda xaqnimada, waa inaynu Qorniinka u barannaa ujeeddo leh, waayo ballanqaadyada iyo waxsii sheegyada Kitaabka Quduuska ahi waxay ku soo daadiyaan fallaaro cadcad oo ammaaneed qorshaha rabbaaniga ah ee madax-furashada, kuwaas oo runaha waaweyn aan si cad loo fahmin.” The 1888 Materials, 403.

To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.

Inaad si dhab ah Masiixi u noqoto waxay ka dhigan tahay inaad Masiixa u ekaato. Qoraalku wuxuu caddeynayaa in aynu “nafteena u garanno waxa ay Masiixiyaddu tahay.” Wuxuu leeyahay waa inaynu “garannaa” “waxa runta ah.” Waa inaynu “garannaa” “waxa ay tahay iimaanka aynu helnay.” Waa inaynu garannaa “waxa ay yihiin qawaaniinta Kitaabka Quduuska ah—qawaaniinta nalaga siiyey awoodda ugu sarraysa.” Inaad Masiixa u ekaato waxay u baahan tahay in la garanayo waxa ay yihiin qawaaniinta Kitaabka Quduuska ah ee nalaga siiyey awoodda ugu sarraysa. Qawaaniintaas la’aantood Masiixa uma ekaan karno, waayo, qawaaniinta ay bixisay awoodda ugu sarraysaa waa nuqul ka tarjumaya dabeecaddiisa.

Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.

Astaamo kale oo Eliiyaah leeyahay waa hawsha diyaarinta jidka loogu sii goglayo ergayga axdiga. Eliiyaah wuxuu matalaa hawsha la fuliyo inta lagu jiro taariikh ay dad hore loo doortay la dhaafayo, isla mar ahaantaana dad cusub oo la doortay la dooranayo. Taariikhdaasi waxay ka dhigan tahay hab nadiifin ah oo soo saara dad loo matalo inay yihiin qurbaan saafi ah, taas oo ka soo horjeedda dadkii hore ee la doortay ee nijaasta ahaa.

> 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 wargeeygayga, oo isagu jidka hortayda ayuu diyaarin doonaa; oo Rabbiga aad doondoonaysaan ayaa si kedis ah macbudkiisa u iman doona, kaasoo ah wargeeyaha axdiga oo aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiin bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara marka uu muuqdo? Waayo, isagu wuxuu la mid yahay dabka nadiifiya biraha, oo wuxuu la mid yahay saabuunta kuwa dharka caddeeya. Oo isagu wuxuu u fadhiisan doonaa sida mid qalin safeeya oo daahiriya; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u sifayn doonaa sida dahab iyo qalin, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaas qurbaanada Yahuudah iyo Yeruusaalem Rabbiga way ka farxin doonaan, sidii waayihii hore iyo sidii sannadihii hore. Malaakii 3:1–4.

John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.

Yooxanaa Baabtiisaha wuxuu jidka u sii diyaariyey Masiixa si uu si kedis ah u yimaado oo u nadiifiyo macbudkiisa. Nadiifintii macbudka bilowgii iyo dhammaadkii adeegiddii Masiixa waxay ahayd dhammaystirka Malakii cutubka saddexaad. Yooxanaa wuxuu ahaa rasuulkii jidka u sii diyaariyey Rasuulka axdiga si uu u daahiro wiilashii Laawi.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.

> “Nadiifintii macbudka dhexdeeda, Ciise wuxuu ku dhawaaqayay hawshiisa Masiixnimada, wuxuuna gelayay shaqadiisii. Macbudkaas, oo loo dhisay hoyga Joogitaanka Ilaahnimada, waxaa loo qorsheeyey inuu noqdo cashar muuqda oo u ah reer binu Israa’iil iyo dunidaba. Tan iyo wakhtiyadii daa’imiga ahaa waxay ahayd qasdiga Ilaah in makhluuq kasta oo la abuuray, laga bilaabo seraafiimta ifaysa oo quduuska ah ilaa dadka, uu noqdo macbud uu Abuuruhu ku dhex dego. Dembiga aawadiis, bini’aadannimadu way ka joogsatay inay macbud u ahaato Ilaah. Qalbiga aadanaha, oo gudcuriyey oo xumaantu nijaasaysay, mar dambe ma muujin jirin ammaanta Kan Ilaahnimada ah. Laakiin jidh-qaadashadii Wiilka Ilaah awgeed, qasdiga samadu wuu rumoobay. Ilaah wuxuu ku dhex degaa bini’aadannimada, nimcada badbaadisana qalbiga aadanuhu mar kale ayuu macbudkiisa ku noqdaa. Ilaah wuxuu qoondeeyey in macbudkii Yeruusaalem uu ahaado markhaati joogto ah oo ku saabsan masiirka sare ee u furan naf kasta. Laakiin Yuhuuddu ma ay fahmin macnaha dhismaha ay sida weyn ugu faani jireen. Iskuma ay dhiibin inay noqdaan macbudyo quduus ah oo Ruuxa Ilaahnimadu dego. Barxadaha macbudka Yeruusaalem, oo ka buuxay sawaxanka ganacsiga aan quduuska ahayn, waxay si aad u run badan u metelayeen macbudka qalbiga, oo uu nijaaseeyey joogitaanka damaca jidhka iyo fikradaha aan quduuska ahayn. Nadiifinta macbudka ee iibsadayaasha iyo iibiyayaasha dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakheynta dembiga,—taas oo ah damacyada dunida, hawada nafsadda ee is-jecaylka ah, caadooyinka sharka ah ee nafta kharriba. ‘Rabbiga aad doondoonaysaan ayaa si kedis ah u iman doona macbudkiisa, kaasoo ah Rasuulka axdiga aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiin bal yaa u adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu soo muuqdo? Waayo, isagu wuxuu la mid yahay dabka wax sifeeya iyo saabuunta kuwa dharka dhaqda. Oo wuxuu u fadhiisan doonaa sidii mid lacagta sifeeya oo daahiriya; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u sifeyn doonaa sida dahab iyo lacag oo kale.’ Malaakii 3:1–3.” The Desire of Ages, 161.

John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.

Yooxanaa Baabtiisuhu wuxuu ahaa rasuulkii diyaariyey jidka Masiixa si uu kedis ugu yimaado oo u nadiifiyo macbudkiisa, William Miller-na wuxuu fuliyey isla hawshii diyaarinta ahayd ee Masiixu si kedis ah ugu yimaado Quduuska ugu Quduusan 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 ee ah Wadaadkeenna Sare uu ku imanayo meesha ugu quduusan, si loo nadiifiyo quduuska, sida lagu muujiyey Daanyeel 8:14; imaatinka Wiilka Aadanaha uu ugu imanayo Kan Waagii Hore, sida lagu soo bandhigay Daanyeel 7:13; iyo imaatinka Rabbiga ee macbudkiisa, sida uu Malakii hore ugu sii sheegay, dhammaantood waa sharraxaado ka hadlaya isla dhacdadaas; taasna waxaa sidoo kale lagu matalay imaatinka arooska ee arooska loo imanayo, sida Masiixu ugu sharraxay masaalka tobanka bikradood ee Matayos 25. The Great Controversy, 426.

John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.

Yooxanaa iyo Miller waxay tusaale u ahaayeen daahirinta uu Malakii matalay, taas oo hadda lagu fulinayo taariikhdeenna hadda jirta.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Nebigu wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, oo leh amar weyn; dhulkuna wuxuu ku iftiimay ammaanteeda. Waxayna ku qaylisay cod weyn oo xoog leh, iyadoo leh, Baabuloon tii weynayd waa dhacday, waa dhacday, oo waxay noqotay hoygii jinniyada’ (Muujintii 18:1, 2). Kanu waa isla farriintii uu bixiyey malaa’igtii labaad. Baabuloon waa dhacday, ‘waayo, quruumaha oo dhan waxay ka cabbisay khamrigii cadhada sinadeeda’ (Muujintii 14:8). Waa maxay khamrigaasu?—Waa caqiidooyinkeeda beenta ah. Waxay dunida siisay sabti been ah meeshi Sabtidii amarka afraad, waxayna ku celcelisay beentii Shayddaanku markii ugu horraysay Xaawa ugu sheegay Ceeden—aan-dhimashada dabiiciga ah ee nafta. Khaladaad badan oo la nooca ah ayay si fog oo ballaadhan u faafisay, iyadoo ‘amarrada dadka u baraysa sidii caqiidooyin’ (Matayos 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Markii Ciise bilaabay adeeggiisii guud, wuxuu Macbudka ka nadiifiyey nijaasayntii karaamo-darrada ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, hawsha ugu dambaysa ee digniinta dunida, laba baaq oo kala duwan ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon way dhacday, way dhacday, magaaladaas weyn, waayo, iyadu quruumaha oo dhan bay ka waraabisay khamriga cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada dheer ee farriinta malaa’igta saddexaad waxaa samada laga maqlaa cod leh, ‘Ka soo baxa iyada, dadkaygow, inaydnaan dembiyadeeda ka qaybgelin oo aydaan belaayooyinkeeda uga qayb qaadan. Waayo, dembiyadeedu samaday gaadheen, oo Ilaah xumaatooyinkeedii wuu xusuustay’ (Muujintii 18:4, 5).” Selected Messages, buugga 2, 118.

The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.

Labadii nadiifin ee macbudka ee intii lagu jiray adeegiddii Masiixa, iyo labadii nadiifin ee macbudka ee taariikhda Millerite‑ka, waxay ahaayeen rumoowgii Malaakii cutubka saddexaad, waxayna sii tilmaamayaan labadii nadiifin ee macbudka ee billowday Sebtembar 11, 2001, markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey taabashada Ilaah, iyo malaa’igtii xoogga badnayd ee Muujintii siddeed iyo tobnaad ay soo degtay si ay dhulka ugu iftiimiso ammaanteeda. Waxyaalaha kale ee arrintani caddaynayso waxaa ka mid ah inay burinayso sheekada khuraafaadka ah ee ay soo bandhigaan fiqiga‑yaqaannada La’odikiya ee Adventism‑ka, kuwaas oo ku andacooda in Ellen White ay ahayd nebigii Eliiyaah ee iman lahaa ka hor maalinta weyn oo laga cabsado ee Rabbiga. Nadiifinta macbudka ee dhacda marka malaa’igta Muujintii siddeed iyo tobnaad soo degto waxay bilaabatay siddeetan iyo lix sannadood ka dib markii Ellen White la dhigay nasashada.

John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.

Yooxanaa Baabtiisaha iyo xertiisii, Miller iyo Milleriyiintii, iyo Future for America waxay ka dhigan yihiin rasuullada diyaariya jidka Rasuulka axdiga si uu si kedis ah ugu yimaado macbudkiisa oo uu uga nadiifiyo xurmada-darradiisa karaamada-jebinta ah.

Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.

Eliiyaah astaan ahaan wuxuu metelaa nin. Wuxuu metelaa nin looga yeedhay socodka caadiga ah ee nolosha, ee aan ahayn fiqi wadaadnimo leh. Adeeggiisu wuxuu soo bandhigayaa habraaca saxda ah ee kitaabiga ah, kuwaas oo ah xeerarka uu bixiyey Awoodda ugu sarraysa. Adeeggiisu wuxuu ku jiraa iska-hor-imaad la leh habraaca wadaadnimada La’odikiya ee hadda jirta, oo ku dhisan sheekooyin mala-awaal ah, caadooyin iyo dhaqammo. Wuxuu diyaariyaa jidka hab daahirin ah oo ka dhex kiciya dad cusub oo la doortay hadhaagii dad la doortay oo la dhaafay. Habka daahirintu wuxuu ku dhex yaallaa duruufda ah inuu si kedis ah u dhacayo.

Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.

Eliyaah wuxuu kaloo u taagan yahay adeeg iyo hawl uu Ilaah si gaar ah u aasaaso oo uu u aqoonsado inay tahay adeegga keliya ee Ilaah.

We will demonstrate this in the history of the Millerites in the next article.

Waxaan tan ku caddayn doonnaa taariikhda Milleriyiinta maqaalka xiga.

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> Oo waxay noqotay markii la gaadhay wakhtigii bixinta allabarigii fiidka, in Eliiyaah nebigii uu soo dhowaaday oo yidhi, Rabbiyow Ilaaha Ibraahim, Isxaaq, iyo Israa’iilow, maanta ha la ogaado inaad adigu tahay Ilaaha Israa’iil, iyo inaan anigu ahay addoonkaaga, iyo inaan waxyaalahan oo dhan ku sameeyey eraygaaga. 1 Boqorradii 18:36.

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