The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
Farriintii ay Odayaashii Jones iyo Waggoner keeneen xilligii kacdoonkii 1888, waxay ahayd farriintii xaqnimada rumaysadka run ahaantii. Protestantnimada riddada ahi waxay ku dooddaa in xaqnimada uu bixiyey dhimashadii Masiixu iskutallaabta dusheeda ay qofka ku daboosho isagoo dembiyadiisa ku jira, laakiinse dhiiggiisu aanu dhab ahaantii dembiyadiisa ka qaadin. Caqiidadan beenta ahi waxay dhigtaa in ka qaadista dembigu ay dhacdo Imaatinka Labaad, markaas oo dembilayaasha si sixir ah loo beddelo. Protestantnimada riddada ah iyo, si rasmi ah tan iyo 1957, Adventism-ka La’odikiya, waxay ku andacoodaan in Masiixu si gaar ah u yahay Beddelkeenna, balse aanu ahayn Tusaalaheenna. Sannad ka hor 1888, Sister White waxay qortay sidan soo socota.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Qalbi cusub ayaan idin siin doonaa, ruux cusubna waan idin gelin doonaa.’ Waxaan qalbigayga oo dhan ku aaminsanahay in Ruuxa Ilaah dunida laga sii qaadayo, oo kuwii helay iftiin weyn iyo fursado badan, haddana aan ka faa’iidaysan, ay noqon doonaan kuwii ugu horreeya ee laga tago. Waxay ka cadhaysiiyeen Ruuxa Ilaah ilaa uu ka tago. Hawsha firfircoon ee Shayddaanku hadda ku hayo qalbiyada, iyo kaniisadaha iyo quruumaha, waa inay argagax gelisaa arday kasta oo wax ka barta waxsii sheegidda. Dhammaadku waa dhow yahay. Kaniisadahayagu ha kacaan. Ha lagu waayo-aragno qalbiga xubnaha gaarka ah awoodda beddelidda ee Ilaah, markaas ayaannu arki doonnaa dhaqdhaqaaqa qotoda dheer ee Ruuxa Ilaah. Dembi-dhaaf keliya ma aha natiijada keliya ee dhimashadii Ciise. Isagu wuxuu bixiyey allabariga aan xadka lahayn, ma aha oo keliya in dembiga la tirtiro, laakiinse si dabeecadda aadanaha dib loogu soo celiyo, dib loogu qurxiyo, dib looga dhiso burburkeedii, oo looga dhigo mid ku habboon joogitaanka Ilaah….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Masiixu waa jaranjaradii uu Yacquub arkay, taas oo salkeedu ku taagnaa dhulka, halka darafkeeda ugu sarreeya uu gaadhayey samooyinka ugu sarreeya. Tani waxay muujinaysaa jidka loo cayimay ee badbaadada. Waa inaynu kor u fuulno jaranjaradan heerba heer. Haddii midkeen ugu dambaysta badbaado, waxay ku ahaan doontaa inuu ku dhegganaado Ciise sida jaranjarada heerarkeeda. Masiix waxaa rumaystaha loogu dhigay xigmad iyo xaqnimo, quduusayn, iyo furasho….”
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
“Waxa jiri doona dhicitaanno aad u xun oo ku dhaca kuwa u malaynaya inay si adag u taagan yihiin maxaa yeelay waxay haystaan runta; hase yeeshee uma haystaan sida ay Ciise ugu jirto. Daqiiqad keliya oo dayacaad ahi waxay naf gelin kartaa halaag aan dib loo sixi karin. Hal dembi ayaa keena kan labaad, kan labaadna wuxuu jid u diyaariyaa kan saddexaad, iyo sidaas oo kale. Waa inaynu, annagoo ah rasuullo aamin ah oo Ilaah, si joogto ah isaga barynaa in quwaddiisa nalagu ilaaliyo. Haddii aynu waajibaadka xataa hal inji ka leexanno, waxa inagu jira khatar ah inaynu ku sii soconno jid dembi ah oo ku dhammaada baabba’. Mid kasta oo inaga mid ah rajo waa u jirtaa, laakiin hal jid oo keliya—waana innagoo nafteenna si adag ugu xidhayna Masiixa, oo dadaal kasta oo awoodeenna ah u adeegsanna sidii aynu u gaadhi lahayn kaamilnimada dabeecaddiisa.”
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Diintan is-macaan ee dembiga fududaysata, oo had iyo goor ku mashquulsan jacaylka Ilaah u qabo dembilaha, waxay dembilaha ku dhiirrigelisaa inuu rumaysto in Ilaah badbaadin doono isaga isaga oo weli dembi ku sii jira, iyadoo uu og yahay inuu dembi yahay. Tani waa jidka ay marayaan kuwo badan oo qirta inay rumaysan yihiin runta hadda jirta. Runta ayaa laga soocay noloshooda, taasina waa sababta aanay u lahayn awood dheeraad ah oo ay nafta ku qanciso dembigeeda oo ay u beddesho. Waa in la adkeeyo xadhig kasta oo neerfaha ah, ruux kasta, iyo muruq kasta, si dunida looga tago, iyo caadooyinkeeda, dhaqamadeeda, iyo moodooyinkeeda….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Haddaad dembiga ka tagtaan oo aad ku dhaqantaan rumaysad nool, hodantinimada barakooyinka samadu waxay idiin ahaan doontaa.” Selected Messages, buugga 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
“Diinta beenta ah ee ‘wanaagsanaan-wanaagsanaan’” ee Protestantism-ka riddada ka baxay waxaa loo aasaasay sida caqiido rasmi ah bilowgii jiilka afraad ee Adventism-ka sannadkii 1957. Waxay soo bandhigtay qeexid xaqnimo lagu caddeeyo ah oo “dembiilaha ku dhiirrigelinaysa inuu rumaysto in Ilaah badbaadin doono isaga isaga oo weli dembiga ku sii jira.” Iskutallaabtu waxay baraysaa in “cafiska dembigu aanu ahayn natiijada keliya ee dhimashada Ciise,” waayo “Wuxuu bixiyey allabariga aan xadka lahayn, ma aha oo keliya in dembiga laga qaado, laakiin in dabeecadda aadanaha dib loo soo celiyo, dib loo qurxiyo, dib looga dhiso burburkeeda, oo laga dhigo mid ku habboon joogitaanka Ilaah.”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
Kacdoonkii 1957, waxay muujinaysaa in iniintii fallaagada ee la beeray 1863, dabadeedna biqishay 1888, oo markii ka dambaysayna lagu waraabiyey farriintii been-abuurka ahayd ee uu matalayey buuggii la daabacay 1919 (The Doctrine of Christ), ay ugu dambayntii dhalisay midhihii ku dhawaaqis furan oo sheegayay in “iimaankii kuwii xaqa ahaa” ee asalka ahaa, oo ay metelayeen labada loox ee Xabaquuq, hadda la qaaday laguna beddelay qeexidda fasahaadsan ee “xaq ku-noqoshada rumaysadka” ee ka jirta Protestantism-ka riddowday. Nebigii caasiga ahaa ee Yahuudah ka yimid, wuxuu ku noqday ururkii kuwa jees-jeesa, wuxuuna wax la cunay nebiga beenta ah ee Beytel.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
Farriinta loo diray kiniisadda La'odikiya, oo markii ugu horraysay loo soo bandhigay dhaqdhaqaaqii Milleriyiinta sannadkii 1856, dabadeedna mar kale loo diray kiniisadda La'odikiya sannadkii 1888, ayaa tallaabo kasta lagu diiday. Farriintaas Jones iyo Waggoner, oo sida ay sheegtay Sister White ahayd labadaba farriintii La'odikiya iyo farriintii xaqnimada rumaysadka, waa la diiday, iyadoo lagu andacoonayo in kuwii fallaagada ahaa ee diidayey ay dhab ahaantii difaacayeen astaamihii hore! Astaamihii ay difaacayeen waxay ahaayeen aasaas ay iyagu si bani-aadamnimo ah u dhiseen, oo ku taagan ciid.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
Farriinta “xaqnimada rumaysadka” ee ay Jones iyo Waggoner soo bandhigeen sannadkii 1888, waxa ay ka koobnayd xaqiiqada injiilka runta ah, taas oo caddaynaysa in kuwa la xaq yeelay ay sidoo kale quduus laga dhigo. Waxay adkaynaysay in xaq laga dhigo ay tahay in “dhab ahaan” quduus laga dhigo, ee aanay ahayn oo keliya in si sharci ah loogu “dhawaaqo” quduus. Farriintii Jones iyo Waggoner, oo Walaasha White ay sheegtay inay iyadu soo bandhigaysay sannado badan ka hor fallaagadii 1888, waxay caddaynaysaa in marka xaqnimada lagu tiriyo, quduusnimadana isla markaas la wada siiyo.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Si kale ma noqon karto, waayo xaq ka dhigista iyo quduus ka dhigistuba waxaa lagu dhammaystiraa joogitaanka Ruuxa Quduuska ah ee rumaystaha ku jira. Xaq ka dhigista iyo quduus ka dhigistu waa si fudud laba eray oo qeexaya laba dhinac oo ka mid ah hal hawl oo lagu dhammaystiro rumaystaha gudihiisa iyadoo uu joogo Ruuxa Quduuska ahi.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Waxay ahayd isla farriintii Muuse ee fallaagadii Qorax ay diideen, taas oo haddana la diiday 1856, dabadeedna mar kale 1888, ka dibna si fagaare ah loogu taagay inay tahay fiqiga badbaadada ee Adventism-ka La’odikiya 1957. Caasinimada joogtada ahina Ilaah way daalisay, waayo dadku waxay yidhaahdeen, “Mid kasta oo xumaan sameeyaa Rabbiga hortiisa waa ku wanaagsan yahay, wuuna ku farxaa iyaga; ama, Aaway Ilaaha xukunka?”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Waxay yidhaahdeen, “kuwa dembaabaya waxaa lagu xaq ka dhigaa dhiigga Masiixa, Ilaahna wuu ku farxaa, in kastoo ay dembiga sii wadaan.” Kanu waa khiyaanada ruuxiga ah ee uu u taagan yahay farriinta loo diray La’odikiya (dad la xukumay), maxaa yeelay inkastoo Masiixu uu reer La’odikiya ku tilmaamo “kuwo hoogan, oo caloolxun, oo miskiin ah, oo indha la’, oo qaawan,” haddana waxay rumaysan yihiin inay yihiin “taajiriin, oo maal ku kordhay, oo aan waxba u baahnayn.” Oo xaaladdaas dhexdeeda, run ahaantii waxay qarka u saaran yihiin in afka Rabbiga laga soo tufto.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
Kuwii aaminka ahaa ee taariikhda Millerite-ka, kuwaas oo ku adkaystay waayo-aragnimadii niyad-jabkii ugu horreeyey ee 1844, sida uu Yeremyaah ugu matalayo cutubka shan iyo tobnaad, aayadaha shan iyo tobanka ilaa kow iyo labaatanaad, iyagoo ah dhisayaashii aaminka ahaa ee macbudka, kuwaas oo loo ballanqaaday in haddii aysan ku noqon “shirkii kuwa wax quudhsada,” ay noqon doonaan “afka” Ilaah, ayaa haddana ku noqday “shirkii kuwa wax quudhsada” (oo uu matalayo nebiga beenta ah ee Beytel), waxayna u gudbeen inay noqdaan La’odikiyaaniyiin, iyagoo qarka u saaran in laga tufayo afka Ilaah, mana ay oga.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Xaaladda Adventisnimada La’oodhikiya ee 11‑ka Sebtembar, 2001, waxaa lagu matalay xaaladdii Protestantiyiinta ee 11‑ka Agoosto, 1840. Labadaas taariikhoodna waxaa lagu sii matalay Yuhuuddii muranka badnayd, markii Ruuxa Quduuska ahi ku soo degay baabtiiskii Masiixa. Mid kasta oo ka mid ah saddexdaas taariikhood, dad hore loo doortay ayaa la dhaafay, waxaana haddana hadda socda habka lagu dhaafayo. Rasuulka Axdiga, wakhtigii Yooxanaa Baabtiisaha, wuxuu ahaa inuu axdi la galo kuwa uu Butros ku tilmaamay “qarniga la doortay.”
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Laakiin idinku waxaad tihiin farcan la doortay, wadaadnimo boqortooyo ah, quruun quduus ah, dad Ilaah si gaar ah u leeyahay; si aad u muujisaan ammaanta kan idiinka yeedhay gudcurka oo idiin geliyey iftiinkiisa yaabka leh; idinkoo waagii hore aan dad ahayn, laakiin imminka ah dadka Ilaah; idinkoo aan hore naxariis u helin, laakiin imminka naxariis helay. 1 Butros 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Butros wuxuu tilmaamayay dadka cusub ee la doortay ee wakhtigiisa, kuwaas oo markaas ahaa kaniisadda Masiixiga. Waxaa loo doortay inay ahaadaan “qarni la doortay,” xilli Masiix iyo Yooxanaa Baabtiisaha labaduba ku tilmaameen dadkii hore loo doortay inay yihiin qarni jilbisyo ah.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Jiilkii jilbisyada ahaa, sidee baad, idinkoo shar leh, wax wanaagsan ugu hadli kartaan? waayo, afku wuxuu ka hadlaa waxa qalbiga ka buuxa. Matayos 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Jiilkii la dhaafay waa “jiil jilbisyo ah,” taas oo astaan u ah Shayddaanka—xamaaratada waxsii-sheegidda Kitaabka Quduuska ah. Jiilkii la dhaafay wuxuu buuxiyey koobkii wakhtigii tijaabadooda, oo afartaas jiil gudaheedna waxay ku degeen dabeecaddii jilbiska. Waxay yeesheen foodda naag dhillo ah. Taas aawadeed shan iyo labaatanka oday ee ku xusan Yexesqeel cutubka siddeedaad waxay diyaar u yihiin inay qorraxda u sujuudaan. Waxay samaysteen dabeecaddii baabtiisnimada papacy-ga.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Farriintii malaa’igta saddexaad ayaa loo diray dunida, iyadoo dadka looga digayo inay qaataan summadda bahalka ama tan sanamkiisa fooddahooda ama gacmahooda. In summaddan la qaato waxay ka dhigan tahay in la gaaro isla go’aankii bahalku gaaray, oo la taageero isla fikradihii uu qabo, iyadoo si toos ah looga soo horjeedo Erayga Ilaah.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Calaamadda bahalka waa calaamadda ninka dembiga, kaas oo ah baadariga Rooma iyo wakiilka dhulka ee Shayddaan. In la yimaado isla maanka bahalka waa in la yimaado isla maanka Shayddaan, kaas oo lagu astaysay mas sun leh.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Si loo helo faa’iidooyinka iyo maamuusyada dunyadeed, kiniisadda waxaa loo horseeday inay raadiso raallinimada iyo taageerada ragga waaweyn ee dunida; oo iyadoo sidaas Masiixa ku diidday, waxaa lagu qanciyey inay daacadnimo u muujiso wakiilka Shayddaanka—hoggaamiyaha kiniisadda ee Rooma.” The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Jiilkii ugu dambeeyey ee qoom hore loo doortay, dabeecaddoodu waxay ka tarjumaysaa dabeecadda Shayddaanka. “Jiilka la doortay” oo waayadii hore aan ahayn dadka Ilaah, waxaa lagu doortaa hab imtixaan, sifayn iyo daahirin ah. Kuwii ka gudba habka imtixaanka waxaa loo doortaa inay la galaan Ilaah xiriir axdiyeed. Rabbigu axdi buu la galay kiniisadda Masiixiyiinta, dabadeedna mar kale Adventism‑kii Milleri, sidaas oo kalena mar kale ayuu ula galaaa boqol iyo afartan iyo afar kun.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Marka Rabbigu uu axdi la galo dadka Ilaah ee hadda la doortay (kuwaas oo wakhtiyadii hore aan ahayn dadka Ilaah), wuxuu ugu yimaadaa isagoo ah Rasuulka Axdiga. Mid kasta oo ka mid ah saddexda taariikhood ee rumoobiya cutubka saddexaad ee Malaakii, waxaa ku jira rasuul diyaariya jidka Rasuulka Axdiga. Rasuulkii kowaad wuxuu ahaa Yooxanaa Baabtiisaha, kaas oo astaan u ahaa rasuulka labaad iyo kan saddexaad. Rasuulkii labaadna wuxuu ahaa William Miller. Isku darka astaamaha nebiyadeed ee Yooxanaa Baabtiisaha iyo William Miller waxay dhidibada u taagaan astaamaha rasuulka diyaariya jidka Rasuulka Axdiga si uu u yimaado oo axdi ula galo boqol iyo afartan iyo afar kun.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Saddexda rasuul ee jidka u sii diyaariya Masiixa, kaas oo ah Rasuulka Axdiga, si uu si lama filaan ah ugu yimaado macbudkiisa, waxay tusaale u yihiin hawl la dhammaystiro wakhtiga xukunka baaritaanka, kaas oo ku dhammaada xukunka fulinta.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Maalmaha ugu dambeeya ee taariikhda dhulkan, axdigii Ilaah la lahaa dadkiisa amarradiisa xajiya waa in dib loo cusboonaysiiyaa. ‘Maalintaas waxaan axdi ugu dhigi doonaa xayawaanka duurka, iyo haadda samada, iyo waxa gurguurta ee dhulka jooga; qaansada iyo seefta iyo dagaalkana waan ka jebin doonaa dhulka, oo waxaan ka dhigi doonaa inay ammaan ku seexdaan. Oo weliba waan kuu guurin doonaa weligaa; haa, waxaan kuugu guurin doonaa xaqnimo, iyo caddaalad, iyo raxmad jacayl leh, iyo naxariisooyin. Xataa waxaan kuugu guurin doonaa aaminnimo; oo Rabbiga waad garan doontaa.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Oo waxay noqon doontaa maalintaas, anigu waan maqli doonaa, ayaa Rabbigu leeyahay, samada waan maqli doonaa, iyaguna dhulkay maqli doonaan; dhulkuna hadhuudhka, iyo khamriga, iyo saliidda ayuu maqli doonaa; iyaguna Yisre’eel bay maqli doonaan. Oo iyada ayaan dhulka igu beeran doonaa; oo waxaan u naxariisan doonaa tii aan naxariis helin; oo kuwa aan dadkayga ahayn waxaan ku odhan doonaa, Adigu waxaad tahay dadkaygii; iyaguna waxay odhan doonaan, Adigu waxaad tahay Ilaahaygii.’ Hoosheeca 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“Maalintaasna, ... kuwa ka hadhay reer binu Israa’iil, iyo kuwa ka baxsaday reer Yacquub, ... waxay si run ah ugu tiirsanaan doonaan Rabbiga, Kan Quduuska ah ee Israa’iil.” Ishacyaah 10:20. “Quruun kasta, iyo qabiil, iyo af, iyo dad” dhexdood waxaa ka jiri doona kuwo si farxad leh uga jawaabi doona farriinta, “Ilaah ka cabsada, oo ammaanta siiya isaga; waayo, saacaddii xukunkiisa waa timid.” Waxay ka jeesan doonaan sanam kasta oo ku xidha dhulkan, oo waxay “caabudi doonaan kii sameeyey samada, iyo dhulka, iyo badda, iyo ilaha biyaha.” Waxay iska xorayn doonaan isku dhexyaac kasta, oo dunida hortooda ayay u istaagi doonaan iyagoo ah taallooyin naxariista Ilaah. Iyagoo adeeca shuruud kasta oo rabbaani ah, waxaa garan doona malaa’igta iyo dadkuba inay yihiin kuwa “xajiya amarrada Ilaah, iyo rumaysadka Ciise.” Muujintii 14:6–7, 12.
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Bal eega, maalmo ayaa imanaya, ayaa Rabbigu leeyahay, oo kii wax jeexa ayaa gaadhi doona kii wax goosta, kii canabkana tuujaana kii abuurka beera; buuruhuna waxay dhibci doonaan khamri macaan, oo kuraha oo dhammuna way dhalaali doonaan. Oo waxaan soo celin doonaa maxaabiisnimadii dadkayga reer binu Israa’iil, oo iyagu waxay dhisi doonaan magaalooyinkii burbursanaa, wayna degganaan doonaan; waxay beeran doonaan beero canab ah, oo waxay cabbi doonaan khamrigooda; weliba waxay samayn doonaan beero, oo waxay cuni doonaan midhahooda. Oo waxaan ku beerayaa dalkooda, oo mar dambe lagama rujin doono dalkooda aan iyaga siiyey, ayaa Rabbiga Ilaahaaga ahu leeyahay. Caamoos 9:13–15.’” Review and Herald, February 26, 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Malakii cutubka saddexaad waxa uu rumoobay wakhtigii Masiixa, iyo wakhtigii Millerites-ka, labadaas taariikhoodna waxay aqoonsanayaan rumoobiddiisa maalmaha ugu dambeeya. Sister White waxay rumoobidda Malakii cutubka saddexaad la jaanqaadaysaa shaqadii Masiixu ku nadiifinayey macbudka.
“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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Markii uu macbudka ka nadiifinayay iibsadayaashii iyo iibiyayaashii dunida, Ciise wuxuu ku dhawaaqay hawshiisa ah inuu qalbiga ka nadiifiyo wasakhnimada dembiga,—taas oo ah damacyada dunyadeed, hamiga nafsadda jecel, iyo caadooyinka sharka leh ee nafta kharriba. Malaakii 3:1–3 ayaa la soo xigtay.” The Desire of Ages, 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Nadiifintii macbudka ee Masiixu sameeyey waxay ka dhiganayd shuqulkiisa ah nadiifinta qalbiga dembiilaha toobad keena. Intii uu dadka dhexdeeda ka adeegayey, laba goor ayuu nadiifiyey macbudkii dhulka.
“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).
Nabigu wuxuu leeyahay, “Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkana waxaa iftiimiyey ammaanteedii. Oo waxay ku qaylisay cod weyn oo xoog leh, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoygii jinniyada” (Muujintii 18:1, 2). Kanu waa isla farriintii uu bixiyey malaa’igtii labaad. Baabuloon way dhacday, “maxaa yeelay waxay quruumaha oo dhan ka waraabisay khamrigii cadhada sinooyinkeeda” (Muujintii 14:8). Waa maxay khamrigaasu?—Waa cilmigeeda beenta ah. Waxay dunida siisay sabti been ah meeshiisii Sabtidii amarka afraad, oo waxay ku celcelisay beentii Shayddaanku ugu horrayn Xaawo ugu sheegay Ceeden—aan-dhimashada dabiiciga ah ee nafta. Qaladaad badan oo la mid ah ayay meel fog iyo meel dhow ku faafisay, iyadoo “amarrada dadka u dhigaysa waxbarid cilmi ah” (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 dadweynaha, wuxuu Macbudka ka nadiifiyey nijaasayntii quduus-darrada ahayd. Falalkii ugu dambeeyey ee adeeggiisa waxaa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, shaqada ugu dambaysa ee digniinta dunida, laba baaq oo kala gaar ah ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon waa dhacday, waa dhacday, magaaladii weynayd, maxaa yeelay quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada weyn ee farriinta malaa’igta saddexaad dhexdeeda waxaa samada laga maqlaa cod leh, ‘Ka soo baxa iyada, dadkaygow, inaydnaan dembiyadeeda qayb ka noqon, oo aynaydnaan belaayooyinkeeda ka helin. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay’ (Muujintii 18:4, 5).” Selected Messages, buugga 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Dhammaystirka cutubka saddexaad ee Malaakii, Yooxanaa Baabtiisaha wuxuu ahaa rasuulkii jidka u diyaariyey Ciise, sidii Rasuulka Axdiga, inuu si kedis ah u yimaado macbudkiisa oo laba jeer u nadiifiyo. Intii lagu jiray adeeggiisii saddex sano iyo badhka ahaa, wuxuu nadiifiyey macbudka bilowgii iyo dhammaadkii adeeggiisa, sidaas darteedna wuxuu muujiyey in hawsha nadiifintu leedahay bilow metela dhammaadka. Ciise had iyo jeer dhammaadka ayuu ku tusaaleeyaa bilowga, oo iyadoo taas la waafajinayo shuqulkiisa sida Alfa iyo Oomeega, saddexda sano iyo badhku waxay ku bilaabmeen kuna dhammaadeen nadiifinta macbudka.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Dhammaadka saddexda sano iyo badhkii, wuxuu daadiyey dhiiggii xaqiijiyey axdigii oo dhammaystiray waxsii sheegiddii Daanyeel cutubka sagaalaad, taas oo ahayd inuu axdiga la adkeeyo kuwa badan toddobaad keliya aawadiis, bartamihiisana laga goyn doono.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Oo toddobaatan iyo laba toddobaad dabadeedna Masiixa waa la goyn doonaa, laakiin isaga aawadiis ma aha; oo dadka amiirka iman doona waxay baabbi’in doonaan magaalada iyo meesha quduuska ah; oo dhammaadkeeduna wuxuu ahaan doonaa sida daad, oo ilaa dhammaadka dagaalka baabba’ooyin baa la qoondeeyey. Oo axdiga ayuu kuwa badan la adkayn doonaa hal toddobaad; oo toddobaadka badhtankiisana wuxuu joojin doonaa allabariga iyo qurbaanka, oo karaahiyada baabba’a faafiddeeda aawadeed wuxuu ka dhigi doonaa cidla, ilaa dhammaadka buuxa, oo wixii la qoondeeyeyna waxaa lagu shubi doonaa kan cidlada ah. Daanyeel 9:26, 27.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
“Bog ka dambaysa bog ayaa laga qori kari lahaa waxyaalahan. Shirar dhan ayaa khamiir u yeelanaya isla mabaadi’daas qalloocan. ‘Waayo, nimankooda taajiriinta ahu waxay ka buuxaan dulmi, oo dadka degganuna been bay ku hadleen, carrabkooduna afkooda waa khiyaano.’ Rabbigu wuu ka hawlgeli doonaa nadiifinta kaniisaddiisa. Runtii ayaan idiinku leeyahay, Rabbigu wuxuu qarka u saaran yahay inuu rogo oo afgembiyo hay’adaha magiciisa loogu yeedhay.
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“Inta ay dhawaan u bilaaban doonto hawshan daahirinta ahi, ma sheegi karo, laakiin dib looma dhigi doono muddo dheer. Kan miirihiisu gacantiisa ku jiro wuxuu macbudkiisa ka nadiifin doonaa wasakhowgiisa anshaxa. Wuxuu si buuxda u daahirin doonaa meeshii uu hadhuudhka ku tumi jiray. Ilaah wuxuu dacwad ku hayaa dhammaan kuwa ku kacaya xataa caddaalad-darrada ugu yar; waayo, sidaas yeeliddooda ayay ku diidaan amar-haynta Ilaah, oo ay halis geliyaan saamigooda kafaaraggudka, furashada Masiixu u qaatay wiil kasta iyo gabadh kasta oo Aadan ka farcanta. Ma faa’iido bay leedahay in la qaato jid Ilaah nacayb u yahay? Ma faa’iido bay leedahay in fooxaashiinna lagu saaro dab qalaad oo Ilaah hortiisa lagu bixiyo, dabadeedna la yidhaahdo wax farqi ah ma samaynayso?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Ma ahaanin sida nidaamka Ilaah in wax badan lagu ururiyo Battle Creek. Xaaladda waxyaalaha hadda jirtaa waa tii hortayda laygu soo bandhigay digniin ahaan. Qalbigaygu aad buu uga xanuunsan yahay sawirka la ii muujiyey. Rabbigu wuxuu bixiyey digniino si looga hortago xaaladdan waxyaalaha niyad-jebinta iyo anshax-dhaca leh, laakiin lama dhegaysan. ‘Idinku waxaad tihiin cusbadii dhulka; laakiin haddii cusbadu dhadhankeedii lumiso, maxaa lagu cusbayn doonaa? Markaas dabadeed waxba uma roona, in dibadda lagu tuuro mooyaane, oo dadku cagaha ku tuntaan.’”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
Waxaan ka baryayaa walaalahay inay toosaan. Haddaan isbeddel degdeg ahi dhicin, waa inaan xaqiiqooyinka dadka u bandhigaa; waayo xaaladdan waxyaaluhu waa inay is beddeshaan; rag aan la beddelin mar dambe ma aha inay maamuleyaal iyo agaasimayaal ka noqdaan hawl sidaas u weyn oo quduus ah. Daa’uudna annaguna isaga la jirkiis ayaa nalagu qasbay inaan nidhaahno, “Waa wakhtigii adiga, Rabbiyow, aad wax u qaban lahayd; waayo, sharcigaaga way baabbi’iyeen.” Special Testimonies, 30, 31.