Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Aqoonsigii Bawlos ee Roomaankii heydinka ahaa inuu yahay awooddii ka celinaysay baabannimada inay talada qabsato sannadkii 538, ayaa noqotay markhaatigii uu William Miller gartay inuu caddaynayo in “kan maalinlaha ah” ee kitaabka Daanyeel uu u taagan yahay heydinnimo. Qaab-dhismeedkii William Miller wuxuu ku salaysnaa labada awoodood ee baabbi’inta keenaya—heydinnimada oo ay ku xigto baabannimada. Helitaankii ugu muhiimsanaa ee Miller ee taageeraya qaab-dhismeedkaas wuxuu ahaa maragga Bawlos ee 2 Tesaloniika, cutubka labaad, halkaas oo Bawlos ku aqoonsanayo in xannibaaddii saarnayd baabannimada, oo uu sababay Roomaankii heydinka ahaa, la qaadi doono, si “ninka dembiga” loo dhex dhigo macbudka Ilaah, isaga oo is-muujinaya inuu Ilaah yahay.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Buugga Daanyeel gudaheeda, astaanta “kan maalinlaha ah” oo matalaysa heellanimada had iyo jeer waxaa daba socda astaan baabbanimada, ha noqoto mid lagu matalay xadgudubka baabba’a ama karaahiyada baabba’a. Hase yeeshee digniintii Masiixu siiyey Masiixiyiinta ee ku saabsanayd go’doomintii iyo burburintii Yeruusaalem ee dhacday muddadii saddexda sano iyo badhka ahayd ee u dhaxaysay 66 ilaa 70 AD, Masiixu wuxuu ku tilmaamay “karaahiyada baabba’a ee uu ka hadlay nebiga Daanyeel” inay tahay calaamadda Masiixiyiintii Yeruusaalem joogtay u ahayd inay si degdeg ah u cararaan. Taariikhdu waxay caddaynaysaa in calaamaddu aysan ahayn astaanta Rooma baabbeed, balse ay ahayd tan Rooma heellaneed. Calaamadda waxay ahayd in kuwa aaminka ah ay gartaan, haddii ay doonayeen inay ka badbaadaan go’doominta iyo burburka. “Karaahiyada baabba’a ee uu ka hadlay nebiga Daanyeel,” ma waxay astaan u tahay Rooma heellaneed, mise Rooma baabbeed?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Haddaba, markaad aragtaan karaahiyada baabba’a, oo nebi Daaniyeel ka hadlay, iyada oo taagan meesha quduuska ah, (kii akhriyaa ha garto:) markaas kuwa Yahuudiya jooga ha u cararaan buuraha; kii saqafka guriga saaranu yaanu hoos ugu soo degin inuu wax ka soo qaato gurigiisa; kii duurka joogaana yaanu dib ugu noqon inuu dharkiisa soo qaato. Waxaa hoog u sugnaaday kuwa uurka leh iyo kuwa nuujinaya maalmahaas! Laakiin tukada in cararkiinnu aanu noqon jiilaalka ama maalinta sabtida; waayo, markaas waxaa jiri doonta dhib weyn oo aan tan iyo bilowgii dunida ilaa imminka oo kale jirin, oo weligeedna jiri doonin. Haddaan maalmahaas la soo gaabin, ninna ma badbaadeen; laakiin kuwa la doortay aawadood maalmahaas waa la soo gaabin doonaa. Matayos 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Walaasha White waxay ka hadlaysaa sida digniintan ay ugu rumowday taariikhdii burburkii Yeruusaalem intii u dhexaysay 66 ilaa 70 AD, waxayna tilmaamaysaa in calanka, ama astaanta ciidanka Roomaanka, uu ahaa calaamaddii Masiixiyiintii weli Yeruusaalem joogay ay ku carari lahaayeen. Haddaba, “karaahiyada baabba’a, oo nebi Daanyeel ka hadlay,” ma Roomaankii jaahiliga ahaa baa, mise wuxuu ahaa Roomaankii baadariga, sida Miller uu ku saleeyey qaab-dhismeedkiisa?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller waxaa loo horseeday inuu fahmo labada muuqaal ee Rooma (tan jaahiliga ah oo ay ku xigto tan baabowga), laakiin taariikhdii uu ku noolaa ayaa ku khasabtay inuu labada boqortooyo u qaato inay yihiin hal boqortooyo. Dabcan, waa hal boqortooyo, hase ahaatee waxay sidoo kale matalaan laba boqortooyo oo is xiga. Iyadoo lagu khasbay taariikhda nebiyadeed ee 1798, Miller wuxuu ku qasbanaa inuu Rooma ugu horreyn ula macaamilo sidii hal boqortooyo. Sannadkii 1798, Miller wuxuu rumaysnaa in Imaatinka Labaad ee Masiixu uu qiyaastii shan iyo labaatan sano mustaqbalka ka xigey. Wuxuu si buuxda u ogaa in Roomadii baabowga ahayd ay sannadkii 1798 heshay dhaawac dhimasho leh. Miller agtiisa, ma jirin boqortooyooyin kale oo dhuleed oo ka dambeeya Roomadii baabowga ahayd, waayo Masiixu wuxuu ku sigtay inuu soo noqdo.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Taariikhda uu Miller ku sugnaa, wuxuu fahmay in taallada ku xusan cutubka labaad ee Daanyeel ay matalaysay afar boqortooyo oo dhulka ah, waayo taasu waa wixii Daanyeel ka marag kacay.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Oo boqortooyada afraaduna waxay ahaan doontaa mid xoog leh sida birta; maxaa yeelay birti waxay burburisaa oo ka adkaataa wax kasta; oo sida birta waxyaalahan oo dhan u jejebisa, ayay iyaduna u burburin doontaa oo u tuman doontaa. Oo halkaad aragtay cagihii iyo farahoodii, qayb dhoobadii dheryasameeyaha ah, iyo qayb bir ah, boqortooyadu way kala qaybsami doontaa; laakiinse xoogga birta wax baa ku jiri doona, maxaa yeelay waxaad aragtay birtii oo ku qasan dhoobo dhooqo ah. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller wuxuu fahmay in ay jireen afar boqortooyo oo keliya, boqortooyadii afraad oo ugu dambaysayna ay ahayd Rooma, taas oo uu taariikhda ka ogaa inay ahayd Roomaankii jaahiliga ahaa oo ay ku xigtay Roomaankii baadariga. Boqortooyada afraad, sida uu Miller u arkay, iyadoo waafaqsan hadalkii Daanyeel, waxay ahayd “qaybsan,” hase yeeshee Miller qaybintaasi waxay uun u taagnayd kala duwanaansho u dhexeeya dhinacyada suugaan ahaan muuqda iyo kuwa ruuxiga ah ee boqortooyada Rooma. Wuu saxnaa, laakiin fahamkiisu wuu koobnaa.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller ma uu arkin in kala-qaybsanaanta Roomaankii jaahiliga ahaa iyo Roomaankii baadarnimada, ay ku salaysnayd kala-qaybsanaantii Bawlos loo soo kiciyey inuu aqoonsado. Bawlos (iyo Yooxanaa Baabtiisaha), waxay aqoonsadeen in xilligii iskutallaabta ay ahayd in waxa muuqda ay ugu gudbaan waxa ruuxiga ah. Iyadoo aan fahamkaas la haysan, Miller waxaa lagu khasbay inuu aqbalo in Rooma ay asal ahaan ahayd hal boqortooyo oo leh laba weji. Dabcan, wuu saxnaa (laakiin xaddidan). Ma uu arki karin in Rooma ruuxiga ahi ay ku matalantay Baabuloonkii muuqday; waayo Rooma ruuxiga ahi (baadarnimadu) sidoo kale waa Baabuloon ruuxi ah.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Baabuloonkii dhabta ahaa, isagoo ahaa kii ugu horreeyey afarta boqortooyo ee ku xusan Daanyeel labaad, wuxuu tusaale u ahaan lahaa boqortooyada afraad, waayo kan ugu horreeya mar walba wuxuu tusaale u yahay kan ugu dambeeya. Roomaankii jaahiliga ahaa waxaa lagu sii muujiyey Baabuloon, hase yeeshee Roomaankii jaahiliga ahaa iyo Baabuloon labaduba waxay tusaale u ahaayeen Rooma ruuxiga ah (baabtiisnimada). Sidaas daraaddeed baabtiisnimadu waxay ahayd boqortooyadii shanaad, waxaana lagu matalay Baabuloon. Tani waa sabab aasaasi ah oo ay Sister White u barbar dhigto maxaabiistii reer binu Israa’iil ee dhabta ahaa ee Baabuloon ku jireen toddobaatan sannadood, iyo maxaabiistii reer binu Israa’iil ee ruuxiga ahaa ee Baabuloonka ruuxiga ah ku jireen kun iyo laba boqol iyo lixdan sannadood.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kaniisadda Ilaah ee dhulka joogta waxay sida runta ahba ugu jirtay maxaabiisnimo muddadaas dheer ee cadaadiska aan kala go’a lahayn, sida carruurtii reer binu Israa’iil ee maxaabiista loogu haystay Baabuloon intii lagu jiray xilliga masaafurinta.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Sidaas awgeed, Miller wax dhib ah kalama kulmin inuu isu beddelo ama isugu adeegsado rumoobitaannada waxsii sheegista ee si gaar ah u tilmaamayay Roomaankii jaahilka ahaa iyo Roomaankii baadariga. Waxaan bixin doonnaa tusaalooyin arrintan ku saabsan marka aynu sii wadno, laakiin haddii aynu fahanno in Miller u arkayay Roomaankii jaahilka ahaa iyo Roomaankii baadariga inay yihiin hal boqortooyo, markaas waxaynu garan karnaa sababta Miller uusan wax dhib ah ugu qabin in Ciise tixraaco “karaahiyada baabba’a, oo uu ka hadlay nebi Daanyeel,” isagoo taas u fahmaya rumoobid ku saabsan Roomaankii jaahilka ahaa, isla markaasna weli u fahmaya muuqaalka “karaahiyada baabba’a” ee ku jira kitaabka Daanyeel inuu astaan u yahay Roomaankii baadariga. Miller ma uu arki karin saddexda quwadood ee baabbi’iya, sababtaas daraaddeedna hab-dhismeedkiisii waxsii sheegistu wuu koobnaa, in kastoo uu sax ahaa.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Laakiin sidee baynu u fahmi karnaa kala-duwanaanshaha ku jira rumoobiddii taariikhiga ahayd ee 66 AD, markii Roomaankii jaahilka ahaa calammadoodii ka taagay xayndaabyada quduuska ah ee macbudka, taasoo ahayd rumoobidda saadaashii Masiixa? “Wax laga yaqyaqsoodo oo baabba’a keena, oo nebi Daanyeel ka hadlay,” ma astaan bay u tahay Roomaankii jaahilka ahaa mise Roomaankii baadariga? Jawaabta mushkiladdaas way fududdahay markaad aqoonsato saddex quwadood oo baabba’a keena, halkii aad laba ka arki lahayd. Waa inaan ku bilownaa faallada Sister White ee ku saabsan rumoobiddii saadaashii Masiixa ee burburkii Yeruusaalem.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Markii Yuhuuddu iskutallaabta ku qodbeen Masiixa, waxaa arrintaas ku jiray burburkii Yeruusaalem. Dhiiggii lagu daadshay Kalfari wuxuu noqday culayskii iyaga ku riday halaag dunidan iyo dunida imanaysa. Sidaas oo kale ayay ahaan doontaa maalinta weyn ee ugu dambaysa, marka xukunku ku dhaco kuwa diiday nimcada Ilaah. Masiixa, oo ah dhagaxii ay ku turunturoodeen, markaas ayuu iyaga ugu muuqan doonaa sida buur aargudasho ah. Ammaanta wejigiisa, taas oo kuwa xaqa ah nolol u ah, waxay kuwa sharka leh u noqon doontaa dab wax guba. Jacayl la diiday iyo nimco la quudhsaday aawadood, dembiluhu waa la baabbi’in doonaa.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Tusaalooyin badan iyo digniino soo noqnoqday ayuu Ciise ku muujiyey waxa Yuhuudda uga dhalan doona diidmada Wiilka Ilaah. Erayadan waxa uu kula hadlayey dhammaan kuwa wakhti kasta jooga ee diida inay isaga u aqbalaan Bixiyahooda. Digniin kastaa iyagaa ku socota. Macbudka la nijaaseeyey, wiilka caasiga ah, beeralayda beenta ah, iyo dhisayaashii quudhsiga lahaa, waxay leeyihiin wax u dhigma waayo-aragnimada dembiile kasta. Haddaanu toobadkeenin, xukunkii ay sii tilmaamayeen isagaa ku dhici doona.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Markii Bawlos aqoonsaday kala-guurka ka yimid waxii tooska ahaa una gudbay waxii ruuxiga ahaa, wuxuu caddeeyey in tani dhacday muddadii iskutallaabta; waana in la ogaadaa in baabbi’inta Yeruusaalem si toos ah ula xidhiidho iskutallaabta. Baabbi’inta Yeruusaalemtii tooska ahayd, taas oo markii ugu horraysay ay fulisay Baabuloontii tooska ahayd, waxaa markii ugu dambaysay fulisay Roomadii tooska ahayd, waayo Ciise had iyo jeer wuxuu dhammaadka ku metelaa bilowga. Ku tuntidda meesha quduuska ah iyo ciidankii oo ka bilaabatay awooddii jaahiliga ahayd ee Baabuloon, waxay ku dhammaatay awooddii jaahiliga ahayd ee Rooma.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Ku tumashada ruuxiga ah ee Yeruusaalemta ruuxiga ah waxaa fulisay Rooma papal ah, labadaba xilliyadaas ku tumashada ahna (kan muuqda iyo kan ruuxiga ah) waxay astaan u yihiin ku tumashada dadka Ilaah ee awoodda saddexaad ee wax baabbi’isa, taas oo marka loo eego Rooma lagu magacaabo Rooma casri ah.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Waxaa jira saddex quwadood oo baabbi'in sameeya, kuwaas oo mid kastaa silciyo dadka Ilaah. Kuwani waa masduulaagii heellanimada, oo ay ku xigto bahalkii badda ee Kaatooligga, kaas oo haddana uu raaco bahalkii dhulka ee Maraykanka (nebiga beenta ah). Heellanimada waxaa lagu matalay quwado heellani ah oo kala duwan oo ku tuntay Israa’iiltii muuqata. Dabadeedna baabbanimadu waxay ku tuntay Israa’iiltii ruuxiga ahayd muddo kun iyo laba boqol iyo lixdan sannadood ah, laga bilaabo 538 ilaa 1798. Midowga saddexleyda ah ee masduulaaga, bahalka, iyo nebiga beenta ah waa Rooma casriga ah, wuxuuna sidoo kale ku tuntaa dadka Ilaah inta lagu jiro “saacadda” qalalaasaha sharciga Axadda. Saddexda quwadood ee baabbi'inta sameeya—masduulaaga, bahalka, iyo nebiga beenta ah—waxa kale oo lagu matalaa sida Rooma heellani ah, Rooma baabbi ah, iyo Rooma casri ah.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Marka loo eego Muujintii toddoba iyo tobnaad, jaahilnimadu waa afarta boqor ee ugu horraysa; boqorka shanaad waa baabannimada, boqorrada lixaad, toddobaad, iyo siddeedaadna waa midowga saddex-geesoodka ah ee Rooma casriga ah.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Oo waxaa jira toddoba boqor: shan waa dhaceen, midna waa jiraa, kan kalena weli ma iman; oo markuu yimaaddo, waa inuu sii jiro wakhti gaaban. Oo bahalkii jiray, haddana aan jirin, isaga qudhiisu waa kii siddeedaad, oo wuxuu ka soo jeedaa toddobadii, oo wuxuu u socdaa halaag. Muujintii 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Marka laga eego Daanyeel cutubka labaad, jaahilnimadu waa dhammaan afarta boqortooyo laga bilaabo Baabuloonkii dhabta ahaa ilaa Roomihii dhabta ahaa. Baabuloon ruuxi ahu waa wadaadnimada baadariga (madaxa dahabka ah), iyo isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah (Rooma casri ah), waxaa lagu matalaa isbahaysiga saddex-geesoodka ah ee Maaday iyo Faarsi ruuxi ah, Giriigga ruuxi ah, iyo Rooma ruuxi ah (oo boogtiisii dhimashada lahayd la bogsiiyey).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Markii Ciise ka hadlay “karaahiyada baabba’a ee nebi Daa’uud—maya, Daanyeel nebiga—ka sheegay,” waxa uu tilmaamayay “calaamad” gaar ah oo Masiixiyiintu ay tahay inay gartaan mid kasta oo ka mid ah saddexda Rooma. Roomaankii jaahiliga ahaa, Roomaankii baadariga, iyo Roomaanka casriga ah dhammaantood way silciyaan dadka Ilaah. Silcintaas waxaa si nebiyad ah loogu metelay ku tuntidda meesha quduuska ah iyo ciidanka. Ciise waxa uu bixiyay digniin ku saabsan soo dhowaanshaha silcintaas muddada kasta oo ka mid ah saddexdaas xilli ee silcinta. Markii “calaamadda” awoodda Rooma la dhex dhigay meesha quduuska ah, waxaa timid wakhtigii Yeruusaalem laga carari lahaa. Ciise ma uu adeegsanayn oraahda Daanyeel ee “karaahiyada baabba’a” inay astaan u noqoto awood dhuleed, balse wuxuu u adeegsanayay inay astaan u noqoto calaamadda ay Masiixiyiintu u baahnaayeen inay gartaan.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
Ciise wuxuu xertii dhegaysanaysay u sheegay xukunnadii ku soo degi lahaa Israa’iiltii ridowday, gaar ahaan aargudashada ciqaabeed ee ku iman lahayd diidmadooda iyo iskutallaabta ay ku qodbeen Masiixa. Calaamado aan la qarin karin ayaa ka horrayn lahaa gabagabadaas naxdinta leh. Saacadda laga cabsanayay waxay iman lahayd si kedis ah oo degdeg ah. Badbaadiyuhuna wuxuu xertiisii uga digay: “Haddaba goortaad aragtaan karaahiyada baabbi’inta oo uu nebi Daani’eel ka hadlay, iyadoo taagan meesha quduuska ah, (kii akhriyaa ha garto:) markaas kuwa Yahuudiya jooga ha u carareen buuraha.” Matayos 24:15, 16; Luukos 21:20, 21. Markii calammada sanamyada ee Roomaanku laga taago dhulka quduuska ah, oo gaadhayay dhawr furlong oo ka baxsan derbiyada magaalada, markaas kuwa Masiixa raacsan waa inay badbaado ku helaan carar. Marka calaamadda digniinta ah la arko, kuwa doonaya inay baxsadaan waa inaanay wax dib u dhac ah samayn. Dhulka Yahuudiya oo dhan, iyo weliba Yeruusaalem gudaheeda lafteeda, baaqa cararku waa in isla markiiba la adeeco. Kii ku soo beegma inuu saqafka guriga dul joogo waa inaanu gurigiisa u degin, xataa si uu u badbaadiyo khasnadihiisa ugu qaalisan. Kuwii beeraha ama canabyada ka shaqaynayayna waa inaanay waqti u helin inay u noqdaan marada kore ee ay dhinac dhigeen intay ku hawlan yihiin kulaylka maalinta. Waa inaanay hal daqiiqo ka labalabayn, waaba intaasoo ay ku dhex jiraan halaagga guud.” Murankii Weynaa, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Qoraalkaas, Sister White waxay ku aqoonsanaysaa “karaahiyada baabba’a” inay tahay “calaamad aan la khaldi karin,” taas oo lagu matalay “calamada sanamcaabudka ee Roomaanka,” kuwaas oo ay ka taageen “dhulka quduuska ah” ee macbudka. Ciise ma uu adeegsanayn “karaahiyada baabba’a” si ay u metesho midkoodna awoodda Roomaanka jaahiliga ah ama tan Baabawnimada, balse wuxuu uga dhigayay “calaamad.” Markii “calaamadda” lagu taagay dhulka quduuska ah ee macbudka, Masiixiyiintu waa inay Yeruusaalem ka cararaan “si aanay ugu dhex gelin baabba’a guud.” Sister White waxay isla qoraalkaas gudaheeda mar dambe sii caddeynaysaa in waxsii sheegidda Masiixa ee tilmaantay baabba’a ay lahayd wax ka badan hal rumoobid.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
Waxsii Badbaadiyaha ee ku saabsanaa booqashada xukunnada ku soo degaya Yeruusaalem waxay yeelan doontaa rumoobid kale, taas oo baabba’aasii cabsida lahaa uu ahaa oo keliya hoos daciif ah. Masiirka magaalada la doortay dhexdeeda ayaynu ku arki karnaa halaagga dunida diidday naxariista Ilaah oo ku tuntay sharcigiisa. Madoow yihiin diiwaannada murugada aadanaha ee dhulku goob-joog ka ahaa qarniyadiisii dheeraa ee dembiga. Qalbigu wuu xanuunsadaa, maskaxduna way tabar-darnaataa marka la fiirsado. Aad bay u argagax badnaayeen natiijooyinka ka dhashay diidmada maamulka Samada. Hase ahaatee, muuqaal weli ka sii mugdi badan ayaa lagu soo bandhigayaa muujinnada mustaqbalka. Diiwaannada waayihii hore,—silsiladda dheer ee rabshadaha, isku-dhacyada, iyo kacdoonnada, “dagaalka geesiga … oo qaylo qasan leh, iyo dhar dhiig lagu rogay” (Ishacyaah 9:5),—maxay kuwanu yihiin marka loo eego argagaxyada maalintaas oo Ruuxa Ilaah ee xannibaya si buuxda looga qaadi doono kuwa sharka leh, si aanu mar dambe u xakamayn qaraxa damaca aadanaha iyo cadhada Shayddaanka! Markaas dunidu waxay arki doontaa, si aan weligeed hore loo arag, natiijooyinka xukunka Shayddaanka.
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Laakiin maalintaas, sida wakhtigii baabbi’inta Yeruusaalem, dadka Ilaah waa la samatabbixin doonaa, mid kasta oo laga helo isagoo ku qoran kuwa nool dhexdooda. Ishacyaah 4:3. Masiixu wuxuu caddeeyey inuu mar labaad iman doono si uu kuwii isaga aaminka u ahaa isugu ururiyo xaggiisa: ‘Markaas qabiilooyinka dunida oo dhammu way barooran doonaan, oo waxay arki doonaan Wiilka Aadanaha oo ku imanaya daruuraha samada isagoo leh xoog iyo ammaan weyn. Oo wuxuu malaa’igtiisa u diri doonaa dhawaaq weyn oo buun ah, oo waxay kuwii uu doortay ka soo ururin doonaan afarta dabaylood, tan iyo daraf samada ka mid ah ilaa darafka kale.’ Matayos 24:30, 31. Markaas kuwa aan injiilka addeecin waxaa baabbi’in doona neefta afkiisa, waxaana lagu hallayn doonaa iftiinka imaatinkiisa. 2 Tesaloniika 2:8. Sida Israa’iiltii hore, kuwa sharka leh iyagaa isbaabbi’iya; waxay ku dhacaan xumaantooda. Nolol dembi leh aawadeed, waxay naftooda geliyeen meel sidaas uga baxsan wada-noolaanshaha Ilaah, dabeecaddooduna aad bay shar ugu hallowday, si muujinta ammaantiisu ugu noqoto dab wax guba.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Dadku ha ka digtoonaadeen inaanay dayicin casharka loogu gudbinayo erayada Masiixa. Sida uu xertiisa uga digay baabba’a Yeruusaalem, isagoo siiyey calaamad muujinaysa halaagga soo dhow, si ay uga baxsadaan; sidaas oo kale ayuu dunida uga digay maalinta baabba’a ugu dambeeya, wuxuuna siiyey astaamo muujinaya soo dhowaanshaheeda, si kuwa doonaya oo dhammu uga cararaan cadhada imanaysa. Ciise wuxuu sheegayaa: ‘Waxaana qorraxda, iyo dayaxa, iyo xiddigaha ka muuqan doona calaamooyin; dhulkana waxaa ku jiri doona cidhiidhi quruumood.’ Luukos 21:25; Matayos 24:29; Markos 13:24–26; Muujintii 6:12–17. Kuwa arka hordhacayaashan imaatinkiisa waa inay ‘ogaadaan inuu dhow yahay, xataa albaabbada joogo.’ Matayos 24:33. ‘Haddaba soo jeeda,’ waa erayadiisa waanada ah. Markos 13:35. Kuwa digniinta maqla ma lagu dayn doono gudcur, si ay maalintaasu ugu qabato iyaga iyagoo aan ka warqabin. Laakiin kuwa aan soo jeedin, ‘maalinta Rabbigu sida tuug habeenkii ayuu u imanayaa.’ 1 Tesaloniika 5:2–5.” Murankii Weynaa, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Markii Walaashii White ay qortay erayadan, weli waxaa jiri lahaa rumoobid mustaqbal ah oo ku saabsan baabbi’inta Yeruusaalem. Xukunka ciqaabeed ee lagu fuliyo Rooma casriga ah (masduulaagii, bahalkii, iyo nebigii beenta ahaa) dhammaadka dunida, wuxuu ka dhigan yahay dhicitaankii ugu dambeeyey ee Baabuloonta ruuxiga ah; hase yeeshee Baabuloonta ruuxiga ah (baabtiisnimada papacy-ga) mar hore ayay hal mar u dhacday sannadkii 1798. Baabbi’inta Yeruusaalemna waxay ka dhigan tahay xukunka ciqaabeed ee Ilaah ku qaadayo kaniisad riddoobay.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Burburkii Yeruusaalem intii lagu jiray saddexda sano iyo badhka ahayd ee ka bilaabmay 66 AD ilaa 70 AD wuxuu astaan u yahay burburka xukunka ciqaabeed ee Ilaah dhammaadka dunida, kaas oo lagu soo dejin doono Rooma casriga ah (masduulaagga, bahalka, iyo nebiga beenta ah). Go’doomintii iyo burburkii Yeruusaalem, oo ay gaalnimadu fulisay laga bilaabo 66 AD ilaa 70 AD, waxay socdeen si qumman saddex sano iyo badh.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Go’doomintii iyo baabi’intii Yeruusaalemta ruuxiga ah ee uu fuliyey baabanimadu waxay socotay saddex sano iyo badh oo nebiyadeed, laga bilaabo 538 ilaa 1798. Labadaas sawir waxay astaan u yihiin go’doominta iyo baabi’inta Yeruusaalem inta lagu jiro “saacadda” qalalaasaha sharciga Axadda ee ay keento Rooma casriga ahi. Kii ugu dambeeyey ee saddexda baabi’in ee Yeruusaalem waa la rogaa, sida ku matalan kitaabka Daanyeel.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Buugga Daanyeel wuxuu ku bilaabmaa Baabuloon oo qabsata oo burburisa Yeruusaalem, wuxuuna ku dhammaadaa burburka Baabuloon iyo guusha Yeruusaalem. Mid kasta oo ka mid ah saddexda dagaalba, waxaa Masiixiyiinta la siiyey calaamad ogeysiinaysay inay ka cararaan dagaalka soo socda. Sannadkii 66 AD, waxay ahayd markii ciidammadii Roomaanka jaahilka ahaa ay calamohoodii (calamadoodii dagaalka) ka taageen dhulka quduuska ah ee meesha quduuska ah. Sannadkii 538, waxay ahayd markii “ninkii dembiga” la muujiyey, isagoo ku fadhiya macbudka Ilaah (kaniisadda Masiixiyiinta), oo isu muujinaya inuu Ilaah yahay, markii uu sannadkaas Golaha Orleans ka soo saaray sharci Axad ah. Dhaqan-gelinta Axadda ayaa ah waxa baadarigu u aqoonsado inay caddayn u tahay awooddooda ay ku leeyihiin dunida Masiixiyiinta, waayo waxay ku doodayaan (si sax ah) in aanay jirin wax taageero ah oo cibaadada Axadda ah oo ku jirta Erayga Ilaah, iyo in xaqiiqda ah inay iyagu Axadda ka dhigeen maalinta cibaadada ee Masiixiyadda ay caddayn u tahay in awoodda dhaqammadooda iyo caadooyinkooda jaahiliga ahi ay ka sarrayso Kitaabka Quduuska ah.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Sannadkii 538, Masiixiyiintu waxay ahayd inay ka soocmaan kaniisadda Roomaanka, ma aha oo keliya sababta oo ah si dhab ah uma ay ahayn kaniisad Masiixi ah, laakiin sidoo kale sababta oo ah calaamaddii awoodda baabnimada ayaa lagu dhex dhigay goobihii quduuska ahaa ee kaniisadda Ilaah. Sister White waxay tilmaamaysaa habraacii kala-soocidda ee taariikhdaas oo bilaabay muddadii ay kaniisadda Ilaah ugu carartay cidlada kun iyo laba boqol iyo lixdan sannadood.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Laakiin wax xidhiidh ah kama dhexeeyo Amiirka iftiinka iyo amiirka gudcurka, mana jiri karo wax xidhiidh ah oo ka dhexeeya kuwa raacsan. Markii Masiixiyiintu oggolaadeen inay la midoobaan kuwii aan ka ahayn wax ka badan kuwo badh ka soo noqday jaahilnimada, waxay galeen jid sii fogeynayay runta marba marka ka dambaysa. Shayddaan wuu ku rayraynayey inuu ku guulaystay inuu khiyaaneeyo tiro aad u badan oo ka mid ah kuwa Masiixa raacsan. Markaas ayuu awooddiisii si ka sii buuxda ugu jeediyey iyaga, wuxuuna ku dhalliyey inay silciyaan kuwii Ilaah daacad ugu hadhay. Ma jirin cid si wanaagsan u garanaysay sida loo hor istaago rumaysadka Masiixiga ee runta ah sida kuwii mar hore difaacayaashiisa u ahaa; Masiixiyiintan riddowdayna, iyagoo la midoobay saaxiibbadoodii badh-jaahilka ahaa, waxay dagaalkoodii ku jeediyeen astaamaha ugu aasaasisan ee caqiidooyinka Masiixa.”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
Waxa loo baahday halgan quus ah si kuwa doonayay inay aaminnimo ku sii jiraan ay ugu adkaystaan khiyaamooyinka iyo karaahiyooyinka lagu qariyey dharka wadaadnimada laguna soo geliyey kiniisadda. Kitaabka Quduuska ah looma aqbalin inuu yahay halbeegga iimaanka. Caqiidada xorriyadda diinta waxaa lagu tilmaamay bidco, kuwa taageerana waa la nacay oo la takooray.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Dagaal dheer oo qadhaadh dabadeed, intii yarayd ee aaminka ahayd waxay go’aansadeen inay baabi’iyaan xidhiidh kasta oo ay la lahaayeen kaniisadda riddada noqotay, haddii ay weli diiddo inay iska xorayso been iyo sanamcaabudid. Waxay arkeen in kala-go’u uu yahay baahi aan laga maarmin haddii ay doonayaan inay addeecaan ereyga Ilaah. Kuma ay dhicin inay u dulqaataan khaladaad naftooda halis u ah, oo ay dejiyaan tusaale khatar gelinaya rumaysadka carruurtooda iyo carruurta carruurtooda. Si ay u xaqiijiyaan nabad iyo midnimo, waxay diyaar u ahaayeen inay sameeyaan tanaasul kasta oo waafaqsan daacadnimada Ilaah; hase yeeshee waxay dareemeen in xataa nabaddu ay noqon lahayd mid qiimo aad u qaali ah lagu helay haddii mabda’a loo sadqeeyo. Haddii midnimo lagu heli karo oo keliya isu tanaasulka runta iyo xaqnimada, markaas ha jiro kala duwanaansho, iyo xataa dagaal.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Waxaan sii wadi doonnaa fikradahan maqaalka xiga.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Waaritaanku horteenna way ina hortaallaa. Daahyadii waa la qaadayaa. Innaga oo haya jagadan quduuska ah oo mas’uuliyadda culus leh, maxaynu samaynaynaa, maxaynu ka fikiraynaa, oo aynu ugu dheggennahay jacaylkeenna naf-jeclaysiga ah ee raaxada, iyadoo nafuhu inagu hareeraysan halligmayaan? Quluubtayadu ma gebi ahaanba qallafsanaadeen? Miyaynaan dareemi karin ama fahmi karin in aynu hayno hawl aynu u qabanno badbaadada kuwa kale? Walaalayaalow, ma waxaad ka tirsan tihiin kuwii indho leh ee aan wax arag, iyo dhego leh ee aan wax maqal? Ma waa wax aan micne lahayn in Ilaah idin siiyey aqoonta doonistiisa? Ma waa wax aan micne lahayn in uu idiin soo diray digniin digniin ka dambaysa? Ma rumaysan tihiin bayaannada runta weligeed ah ee ku saabsan waxa dhowaan ku soo degi doona dhulka, ma rumaysan tihiin in xukummada Ilaah ay dul sudhan yihiin dadka, haddana weli ma waxaad ku fadhiisan kartaan raaxo, caajisnimo, dayacnaan, iyo jacaylka raaxaysiga?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Hadda ma aha wakhti ay dadka Ilaah ku jeclaysiiyaan qalbigooda ama ay khasnaddooda dunida ku urursadaan. Wakhtigu aad ugama foga marka, sidii xertii hore, nalagu qasbi doono inaannu magan ka doonno meelo cidlo ah oo go’doonsan. Sida go’doomintii Yeruusaalem ee ciidamada Roomaanku ay u ahayd calaamaddii ay Masiixiyiintii Yahuudiya ku carari lahaayeen, sidaas oo kale qaadashada awoodda ee dhinaca qarankeennu ku sameeyo amarka lagu dhaqan-gelinayo sabtida baabbanimada waxay noo ahaan doontaa digniin. Markaasay noqon doontaa wakhtigii laga tegi lahaa magaalooyinka waaweyn, iyada oo loo sii diyaar garoobayo in laga tago kuwa yaryar oo loo guuro hoyo deggan oo meelo qarsoon oo buuraha dhexdooda ah. Oo hadda, halkii aynu halkan ka raadin lahayn guryo qaali ah, waa inaynu isu diyaarin lahayn u guuridda waddan ka sii wanaagsan, kaasoo ah kan jannada. Halkii aynu maalkayaga ugu bixin lahayn raalli-gelinta nafta, waa inaynu barannaa wax-keydsiga. Hibo kasta oo Ilaah amaah ahaan u bixiyey waa in loo adeegsadaa ammaantiisa, iyadoo digniinta dunida la siinayo. Ilaah wuxuu leeyahay hawl ay wada-shaqeeyayaashiisu ka qabanayaan magaalooyinka. Hawlgalladeenna waa in la taageeraa; hawlgallo cusubna waa in la furaa. In hawshan si guul leh loo sii wado waxay u baahan doontaa kharash aan yareyn. Guryo cibaado ayaa loo baahan yahay, si dadka loogu yeedho inay maqlaan runta wakhtigan quseysa. Ujeeddadan qudheeda aawadeed, Ilaah wuxuu raasamaal ugu aaminay maamulayaashiisa. Hantidiinna yaanay ku xannibmin ganacsiyada dunida, si aanay hawshani u carqaladownin. Maalkiinna ka soo saara meel aad ka maamuli kartaan faa’iidada qaddiyadda Ilaah. Khasnadihiinna hortiinna ugu dira jannada.” Testimonies, volume 5, 464.