The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Dahabka riyadii William Miller waxay iftiimi doonaan toban jeer ka sii dhalaal badan sidii ay uga iftiimeen taariikhda Millerites-ka. Fahamkii Millerites-ku ka haysteen aqoontii la kordhiyey intii lagu jiray taariikhdooda wuu saxnaa, hase ahaatee wuu dhammaystirnayn. Marka fahamkooda lagu meeleeyo goob taariikheed oo ka sii saxsan, waxay tilmaamaysaa cawaaqib ka sii culus; waayo, ma aha oo keliya inay ballaariso runaha nebiyadeed ee ay dahabku matalaan, balse waxay sidoo kale soo saartaa imtixaanka tobanka bikradood ee maalmaha ugu dambeeya. Fahamka Millerites-ka waxaa lagu metelay labada shax ee hormuudka ah (1843 iyo 1850). Labada shaxba waxay ahaayeen dhammaystirka looxyadii lagu sii sheegay cutubka labaad ee Xabaquuq, xaqiiqaduna ah in shaxyadu ay ahaayeen dhammaystirka Xabaquuq, iyo sidoo kale in runahaas qudhoodu ay ahaayeen runaha aasaasiga ah ee Adventism-ka, waxaa sidaas ku aqoonsaday Ruuxa Waxsii-sheegidda.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Fahamka qaar ka mid ah runaha aasaasiga ah waxaa loo kordhiyey ammaanta markii Milleriyiintii lagu hoggaamiyey fahamka meesha quduuska ah ee samada iyo runaha la xiriira meesha quduuska ah, ka dib niyad-jabkii weynaa ee Oktoobar 22, 1844. Laakiin u gudbidda Adventism-ka ee xaalad La’odikiya ah sannadkii 1856, iyo diidmadoodii kama dambaysta ahayd ee “toddobada jeer” sannadkii 1863, waxay ku hoggaamiyeen cidlada La’odikiya. Run muhiim ah oo la taaban karo lagama soo saarin Adventism-ka tan iyo 1850-meeyadii. Haddii aad ka shakisan tahay sheegashadaas, markaa caddee sababta ay u khaldan tahay.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Milleriyiintu waxay ku saxsanaayeen fahamka Daanyeel labaad, laakiin fahamkoodu wuu koobnaa. Adventism-ku marnaba kama uusan gudbin fahamkii Milleriyiinta. Maanta waxaa la arki karaa dhammaan siddeedda boqortooyo ee lagu matalay Daanyeel cutubka labaad, sida oo kalena waxaa la garan karaa astaanta Daanyeel ku baryayey inuu fahmo sirta riyadii Nebukadneesar. Sirtaasu waxay matalaysaa sirta nebinnimada ee ugu dambaysa, (nebiyada oo dhammu waxay tilmaamayaan maalmaha ugu dambeeya), sirta nebinnimada ee ugu dambaysana waa waxa Yooxanaa u aqoonsanayo Muujintii Ciise Masiix. Sirtaasu waa la furfuraa marka “wakhtigu dhow yahay,” wax yar ka hor intaan albaabka nimcadu xidhmin, sirtaasuna hadda waa la furfurayaa kuwa doorta inay arkaan.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Fahamkii Millerite ee “allabariga joogtada ah” ee ku jira kitaabka Daanyeel waxaa waxyi ku aqoonsaday inuu sax ahaa, laakiin markii la gaaray 1901, Adventism-ku wuxuu bilaabay habraac uu ku diidayo runtaas aasaasiga ah, waxaana markii la gaadhay 1930-meeyadii Adventism-ku dib ugu noqday aragtidii hore ee Protestant-ka, taas oo ku andacoota in “allabariga joogtada ah” uu metelo dhinac ka mid ah adeegga Masiixa ee macbudka. Aragtidaas shayaadiinta ah, ayay Ruuxa Waxsii sheegiddu leedahay, waxay ka timid “malaa’ig samada laga eryay.” Maanta aragtida saxda ah ee Millerite ee “allabariga joogtada ah” waxaa loo arki karaa inaanay ahayn oo keliya astaanta jaahilnimada, balse sidoo kale inay tahay astaanta fallaagowga Adventism-ka, kaas oo keena marin-habaabinta xooggan kuwa aan runta jeclayn.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Milleriyiin waxaa loo horseeday taariikhda saxda ah ee dhammaadka laba kun iyo saddex boqol oo sannadood, Adventism-kuna isla markiiba ka dib Niyad-jabkii Weynaa wuxuu gartay iftiin kordhay oo la xidhiidha waxsii sheeggaas; hase yeeshee, diidmadoodii “toddobada jeer,” laga bilaabo 1856 ilaa 1863, iyo xataa ilaa maanta qudheeda, ma ay arag iftiin sii horumara oo ka imanaya caqiidada ay ku andacoodaan inay tahay tiirkooda dhexe iyo aasaaskooda. Maanta “toddobada jeer” waxaa loo arki karaa, (kuwa doonaya inay arkaan), inay si toos ah ula xidhiidhaan xilli kasta oo ka mid ah waxsii sheegga laba kun iyo saddex boqol oo sannadood.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Afartankii sagaal iyo afartan sano ee ugu horreeyey waxay ka dhigan yihiin wareegga dhulku ku nasanayo sannad kasta oo toddobaad, kaas oo toddoba jeer soo noqnoqda. Afarta boqol iyo sagaashanka sano ma aha oo keliya inay u taagan yihiin wakhti tijaabo ah oo loo qabtay reer binu Israa’iiltii hore, laakiin waxay sidoo kale tilmaamayaan inta sannadood ee caasinnimada ka dhanka ah amarka ahaa in dhulka loo daayo nasasho ay dhici doonto si ay u ururto wadar ahaan toddobaatan sannadood oo dhulka laga hor istaagay nasashada (taas oo ah muddadii maxaabiisnimada ee caasinnimadaas qudheeda). Toddobaadka uu Masiixu axdiga ku adkeeyey waxa uu u qaabaysan yahay saddex sano iyo badh ilaa iskutallaabta iyo saddex sano iyo badh ka dib iskutallaabta. Toddobaadkaas Masiixu wuxuu ururinayey dadka oo dhan, waayo, wuxuu yidhi, haddii kor loo qaado, dadka oo dhan ayuu isu soo jiidi doonaa.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Haddaba waxaa jira xukunka dunidan; haddaba amiirka dunidan waa la tuuri doonaa dibadda. Aniguna, haddii layga kor qaado dhulka, dadka oo dhan ayaan xaggiisa ii soo jiidi doonaa. Yooxanaa 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Laba kun iyo shanta boqol iyo labaatanka maalmood ee Masiixu ku adkeeyey axdiga oo uu dadka isugu soo ururiyey xaggiisa, waxay ka dhigan yihiin laba kun iyo shan boqol iyo labaatan sannadood oo Ilaah ku kala firdhiyey dadkiisii caasiyiinta ahaa, sababta muranka axdigiisa aawadiis. “Toddobada wakhti” ee lagu fuliyey boqortooyadii woqooyi ee Israa’iil, waxay astaan u ahaayeen kala firdhinta laba kun iyo shan boqol iyo labaatan sannadood oo ka bilaabatay 723 BC kuna dhammaatay 1798. Sannadka 538 wuxuu kala qaybiyaa labadaas xilli, wuxuuna abuuraa laba xilli oo isdaba-joog ah oo min kun laba boqol iyo lixdan sannadood ah. Xilliga kowaad wuxuu matalaa ku tumashada meesha quduuska ah iyo ciidanka oo jaahilnimadu samaysay, xilliga labaadna ku tumashada uu baabanimadu fulisay.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“Toddobada jeer,” ee laba kun shan boqol iyo labaatan sannadood ah ee ka gees ahayd boqortooyadii koonfureed, taas oo bilaabatay 677 BC kuna dhammaatay 1844, waxay dhammaatay Oktoobar 22, 1844. Waxay astaan u tahay habaarka axdiga, waxaana lagu soo gunaanaday dhawaaqa buunka yubiliiga oo ahayd in la yeedhiyo Maalinta Kafaaraggudka. Maalinta Kafaaraggudka ee antitypical-ka ah ee bilaabatay Oktoobar 22, 1844 waxay matalaysaa muddo waqti ah. Waa muddada Xukunka Baadhitaanka, muddadaasna buunka yubiliiga ee la xidhiidha wareegga quduuska ah ee toddobada ahayd in la yeedhiyo.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Laakiin wakhtiyada codka malaa’igta toddobaad, marka uu bilaabo inuu buunanka yeedhiyo, qarsoodiga Ilaah waa la dhammaystiri doonaa, sida uu ugu sheegay addoommadiisii nebiyada. Muujintii 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Dhawaaqa Buunka toddobaad, oo bilaabmay Oktoobar 22, 1844, wuxuu u taagan yahay Buunka Yubiliiga ee wareegga quduuska ah ee toddobada, sida lagu sheegay Laawiyiintii shan iyo labaatan. Milleriyiintu ugu dambayntii way ku saxsanaayeen taariikhaynta wax sii sheegidda laba-kun iyo saddex-boqol oo sannadood, Adventism-kuna wax badan ayuu ka fahmay wax sii sheegiddaas wax yar ka dib Niyad-jabkii Weynaa, hase yeeshee “jawhartii” Miller ee muddada laba-kun iyo saddex-boqol oo sannadood ayaa maanta toban jeer ka sii ifaysa. Dabeecad kasta oo waxsii-sheegid ah oo ka mid ah toddobada xilli ee lagu matalay muddada laba-kun iyo saddex-boqol oo sannadood, waxay leedahay xidhiidh toos ah oo waxsii-sheegid ah oo la leh laba-kun iyo shan-boqol iyo labaatan sannadood (“toddoba goor”), ee ku jira cutubyada shan iyo labaatan iyo lix iyo labaatan ee Laawiyiintii.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Milleriyiintu way diideen sheegashada Protestantism-ka riddada ah iyo Kaatooligga ee ah in “tuugagga dadkaaga,” kuwaas oo “isu sarraysiiyey,” oo “dhacay,” ay astaan u ahaayeen Antiochus Epiphanes, waana ay ku saxsanaayeen. Waxay garanayeen oo difaaceen runta ah in ay Rooma tahay tan ereyga nebiyadeed ee Ilaah loogu matalay “tuugagga dadkaaga ee xaqiijiyey riyada”, ee aanay ahayn boqor Suuriyaan ah oo aan la garanayn, taariikh ahaanna aan muhiimad lahayn, oo xaqiijiyey riyada.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Maanta culimada fiqiga Adventist-ku waxay baraan in “tuugagga dadkaaga” uu yahay Antiochus Epiphanes. Maanta, dooddii taariikhda Millerite-ka ku matalaysay in dadkii hore ee axdiga, oo la dhaafayey, aanay fahmin oo aanay fahmi karin riyada (taas oo lagu adkeeyo fahamka saxda ah ee “tuugagga dadkaaga”), ayaa mar kale lagu celinayaa dadkii hore ee axdiga oo haddana mar kale la dhaafayo.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Meeshii aan waxyigu jirin, dadku way halligmaan; laakiin kii sharciga xajiya, waa barakaysan yahay. Maahmaahyadii 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Millerite-yaashu waxay si sax ah u bareen in laba kun iyo shan boqol iyo labaatan sannadood (“toddobada wakhti”), ee Laawiyiintii labaatan iyo lix, ay ahayd wax sii sheegidda wakhtiga ugu dheer uguna dambaysa ee Kitaabka Quduuska ah; hase ahaatee, Adventism-ka La’odikiya wuxuu diiday “jawharaddaas” sannadkii 1863, oo maanta waa la arki karaa, (kuwa doonaya inay arkaan), in Millerite-yaashu aanay ku saxnayn oo keliya aqoonsiga “toddobada wakhti” inay tahay wax sii sheegidda wakhtiga ugu dheer ee Kitaabka Quduuska ah, laakiin sidoo kale in “habaarku”, oo ah cadhada Ilaah, lagu fuliyey labadaba boqortooyooyinkii woqooyi iyo koonfureed ee Israa’iil.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Maanta waxaa la arki karaa in gabagabooyinka kala duwan ee labadaas cadho, kuwaas oo kitaabka Daanyeel ka hadlo (sida nebiyo kale oo kalena sameeyaan), ay yihiin laba tiir-dhammaad (kii hore iyo kii dambe) oo xaddidaya muddo lix iyo afartan sannadood ah, xilligii Masiixu dhisay macbudka Millerite-ka, sida uu u astaysan yahay lix iyo afartankii maalmood ee Muuse buurta ku joogay isagoo helaya tilmaamaha dhismaha teendhada cidlada; iyo sidoo kale lix iyo afartankii sannadood ee dib-u-habayntii Herodos ku sameynayay macbudka oo Farrisiintu ku xuseen wadahadalkoodii ay Masiixa kala yeesheen isaga oo “soo sara kicinaya” nadiifinta macbud la “dumiyey” ganacsato iyo lacag-beddelayaal, iyo weliba sarakicidda macbudkiisii bini’aadannimo ee lagu abuuray lix iyo afartan koromosoom. Maanta, xaqiiqooyinka aasaasiga ah ee Millerite-ku waa kuwo sida ay ahaayeenba u sax ah, laakiin hadda waxay yihiin toban jeer ka sii qoto dheer.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Maanta waa la arki karaa (kuwa doonaya inay arkaan), in markii Masiixu isu soo bandhigay sida Palmoni (Tiriyaha Yaabka leh, ama Tiriyaha Siraha) ee aayadda saddex iyo tobnaad, ee Daanyeel cutubka siddeedaad, uu soo bandhigayay xidhiidhka ka dhexeeya riyo matalaysay muddo laba kun iyo saddex boqol oo sannadood ah iyo riyo kale oo matalaysay laba kun iyo shan boqol iyo labaatan sannadood. Marka la garto xiriirka labadan muddo ee nebinnimada ah, waa la arki karaa in ay si toos ah ugu xiran yihiin kun iyo laba boqol iyo lixdanka sannadood ee xukunka baadariga, taas oo iyaduna ku xiran kun iyo laba boqol iyo sagaashanka sannadood ee Daanyeel laba iyo tobnaad iyo weliba kun iyo saddex boqol iyo shan iyo soddonka sannadood ee isla aayaddaas.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Waxaa jira xidhiidho badan oo toos ah oo kale oo ku saabsan wakhtiyada nebiyadeed ee la xidhiidha labada aragti ee aayadaha saddex iyo tobnaad iyo afar iyo tobnaad ee Daanyeel siddeedaad, hase yeeshee waxa garanaya oo keliya kuwa doonaya inay arkaan. Laakiin maanta, wax ka baxsan xidhiidhada dhammaan wakhtiyada ee ay isu keenaan labadaas aragti, waxaa jira muujinta magaca Palmooni (Kan Yaabka leh ee Tiriya, ama Tiriyaha Siraha). Milleriyiintu waxay ku saxsanaayeen labadaas aayadood, laakiin waxay ahaayeen kuwo xaddidan; maanta se Adventism-ku wuxuu si fudud ugu jiraa gudcur dhammaystiran oo buuxa.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Iska joogsada oo yaabba; qayliya oo qayliya: way sakhraansan yihiin, laakiinse khamri ma aha; way liicayaan, laakiinse cabbid xoog leh ma aha. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinniina wuu xidhay; nebiyadiinna iyo taliyayaashiinna, wax arkayaashiinnana wuu daboolay. Oo aragtidii wax walba idinku waxay idiin noqotay sida erayada kitaab la shaabadeeyey oo loo dhiibo mid aqoon leh, iyadoo la leeyahay, Fadlan kan akhri; markaasuu yidhaahdaa, Ma awoodo; waayo, waa la shaabadeeyey. Oo kitaabkana waxaa loo dhiibaa mid aan aqoon lahayn, iyadoo la leeyahay, Fadlan kan akhri; markaasuu yidhaahdaa, Aqoon ma lihi. Ishacyaah 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Walaashii Waxay caddaynaysaa in William Miller la siiyey “iftiin weyn” oo ku saabsan kitaabka Muujintii, hase yeeshee fahamkiisii cutubyada laba iyo tobnaad, saddex iyo tobnaad, toddoba iyo tobnaad, iyo siddeed iyo tobnaad ee Muujintii, si fudud loo dhigo, ma ahayn mid sax ah. Fahamadaas khaldan laguma matalin labada shax ee quduuska ah, laakiin waxa lagu matalay kitaabka Muujintii, cutubka sagaalaad, waa “jawharadda” ah in Islaamku uu ku matalan yahay saddexda Hoog.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Wacdiyayaashii iyo dadkiiba waxay u arkeen kitaabka Muujintii inuu yahay mid qarsoon oo ka qiime yar qaybo kale oo ka mid ah Qorniinka Quduuska ah. Laakiin waxaan arkay in kitaabkan runtii yahay waxyigii loo bixiyey faa’iido gaar ah kuwa ku noolaan lahaa maalmaha ugu dambeeya, si loogu hago garashada mowqifkooda runta ah iyo waajibkooda. Ilaah wuxuu maanka William Miller ku jeediyey waxsii sheegyada, wuxuuna siiyey iftiin weyn oo ku saabsan kitaabka Muujintii.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Odhaahda “iftiin weyn” ee ku jirta qoraallada Sister White waa mid xog badan xambaarsan. Miller wuxuu fahmay kiniisadaha, shaabadaha iyo buunannada ku xusan Muujintii, waayo malaa’ig quduus ah ayaa “maskaxdiisa ku toosiyey” mawduucyadan. “Iftiinka weyn” ee la siiyey Miller waxaa lagu matalay labada loox ee quduuska ah, runaha caqiidada ee ahaa “iftiinka weyn”na waxaa riyadiisii lagu aqoonsaday “dahabyo qaali ah”. Adventism waxaa la siiyey “iftiinkaas weyn” waxayna billowday inay ku daboosho dahabyo been-abuur ah laga bilaabo 1863. Mabda’a “iftiinka” waa in “iftiinka” yahay waxa Masiixu ku xukumo qof ama qaran.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Ma aha oo keliya in “iftiinku” uu xukumo dad, balse sidoo kale “iftiinka” ay heli kari lahaayeen haddii aanay iska caabbin—sidii ay yeeleen 1856, taas oo ah hal tusaale oo keliya oo ka mid ah kuwo badan. Astaanta kale ee lala xidhiidhiyo “iftiinka” waa in “iftiinka” la diido uu dhaliyo heer mugdi ah oo u dhigma. Adventismku wuxuu diiday oo qariyey “iftiinkii weynaa” ee Ilaah siiyey Miller, kaas oo matala aasaaska Adventismka.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Kan ka arka waxa dusha ka hooseeya, oo akhriya qalbiyada dadka oo dhan, wuxuu kuwa helay “iftiin weyn” ka leeyahay sidan: ‘Iyagu ma ay murugoon, mana ay argagixin xaaladdooda akhlaaqeed iyo tan ruuxiga ah aawadeed.’ Haa, iyagu jidadkoodii bay doorteen, naftooduna waxay ku faraxday karaahiyadoodii. Aniguna waxaan dooran doonaa dhalanteedyadooda, oo waxaan ku soo dejin doonaa waxyaalihii ay ka cabsanayeen; maxaa yeelay markii aan yeedhay, ciduna iima ay jawaabin; markii aan hadlayna, ma ay maqlin; laakiinse waxay sameeyeen shar hortayda, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, si ay been u rumaystaan,’ maxaa yeelay ma ay aqbalin jacaylka runta inay ku badbaadaan, ‘laakiinse waxay ku raaxaysteen xaqdarro.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Macallinka jannadu wuxuu weydiiyey: ‘Waa maxay khiyaano ka xoog badan oo maanka marin habaabin karta marka laga reebo sheegashada ah inaad ku dhisaysaan aasaaska saxda ah iyo in Ilaah aqbalo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu samaynaysaan si waafaqsan xeeladda dunida oo aad Rabbiga Yehovaah ku dembaabaysaan? Hoogay, waa khiyaano weyn, waana dhalanteed soo jiidasho leh, oo maanka qabsata marka dadkii mar “runta aqoon u lahaa” ay qaabka cibaadada ku qaldamaan ruuxeeda iyo xooggeeda; markay u malaynayaan inay hodan yihiin, maal badanna kororsadeen oo aanay waxba u baahnayn, halka dhab ahaan ay wax kasta u baahan yihiin.’” Testimonies, volume 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
La’odikiya, taas oo Adventismku noqday sannadkii 1856, waxay matalaysaa kuwa mar la siiyey “iftiin weyn,” laakiin loogu talogalay inay helaan “khiyaanada xoogga leh” ee Tesaloniika Labaad, iyagoo mar kasta rumaysan in aasaaska beenta ah ee ay dhiseen iyagoo soo geliyey lacag been abuur ah iyo jawharado been ah uu Ilaah amray, hase ahaatee dhab ahaan waa aasaas ku dul dhisan ciid. Adventismku waa “kaniisad heshay iftiin weyn, caddayn weyn”, laakiin waa “kaniisad” iska tuurtay “fariintii Rabbigu” “soo diray”, oo tan iyo markaas heshay “hadallo aan caqli gal ahayn iyo malo-awaallo been ah iyo aragtiyo been ah”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Wadaaddo aan quduus laga dhigin ayaa isu taagaya inay Ilaah ka gees noqdaan. Waxay hal neef ku wada ammaanayaan Masiixa iyo ilaaha dunidan. Iyagoo hadal ahaan qiraya inay Masiixa aqbaleen, haddana waxay laabta ku hayaan Barabbas, oo falalkooduna waxay leeyihiin, ‘Ninkan ma aha, ee Barabbas.’ Kuwa akhriya sadaradan oo dhammu ha digtoonaadeen. Shayddaanu wuu ku faanay waxa uu samayn karo. Wuxuu u malaynayaa inuu kala diro midnimadii Masiixu u baryay inay kiniisaddiisa ka dhex jirto. Wuxuu leeyahay, ‘Waan bixi doonaa, oo waxaan ahaan doonaa ruux been ah si aan u khiyaaneeyo kuwa aan karo, inaan dhaleeceeyo, oo aan xukumo, oo aan been abuuro.’ Wiilka khiyaanada iyo maragga beenta ah ha lagu soo dhaweeyo “kiniisad iftiin weyn heshay,” caddayn weyn heshay, markaasna kiniisaddaasu way tuuri doontaa farriintii Rabbigu soo diray, oo waxay aqbali doontaa sheegashooyinka ugu aan macquulsanayn iyo mala-awaallada beenta ah iyo aragtiyaha beenta ah. Shayddaanu wuu ku qoslaa nacasnimadooda, waayo isagu wuu garanayaa waxa runta ahi tahay.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Qaar badan ayaa istaagi doona minbaradeenna iyagoo gacmahooda ku haya shucladda waxsii-sheegidda beenta ah, oo laga shiday shucladda jahannamada ee Shayddaanka. Haddii shakiga iyo rumaysadla’aanta la quudiyo, adeegayaasha aaminka ah waa laga dhex qaadi doonaa dadka u malaynaya inay wax badan garanayaan. ‘Haddaad garan lahayd,’ ayuu Masiixu yidhi, ‘xataa adigu, ugu yaraan maalintanada, waxyaalaha nabaddaada ku saabsan! laakiinse haatan indhahaaga way ka qarsoon yihiin.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Habase yeeshee, aasaaska Ilaah waa taagan yahay isagoo sugan. Rabbigu waa yaqaan kuwa Isaga leh. Wadaadka quduus laga dhigay afkiisa khiyaano yaanay ku jirin. Waa inuu u furnaado sida maalinta, kana madax bannaanaado wasakh kasta oo shar ah. Adeeg quduus laga dhigay iyo madbacad quduus laga dhigayba waxay noqon doonaan xoog ku ifinaya nuurka runta qarnigan qalloocan. Nuur, walaalayaalow, nuur badan ayaynu u baahan nahay. Buunka Siyoon ka dhawaajiya; qaylo-dhaanna ka yeedhiya buurta quduuska ah. U soo ururiya ciidanka Rabbiga, qalbiyo quduus laga dhigay leh, si ay u maqlaan waxa Rabbigu dadkiisa kula hadlayo; waayo, iftiin dheeraad ah ayuu u kordhiyey kulli kuwa maqli doona. Ha hubsadaan oo ha qalab qaataan, oo ha u soo baxaan dagaalka—si ay Rabbiga uga taageeraan kuwa xoogga badan ka gees ah. Ilaah qudhiisu wuxuu u shaqayn doonaa Israa’iil. Carrab kasta oo been sheega waa la aamusiin doonaa. Gacmaha malaa’iguhu waxay dumin doonaan xeeladaha khiyaanada leh ee la samaynayo. Qalcadaha Shayddaanku weligood ma guulaysan doonaan. Guushu waxay raaci doontaa farriinta malaa’igta saddexaad. Sida Taliyaha ciidanka Rabbigu u dumiyey derbiyadii Yerixoo, sidaas oo kale dadkiisa amarrada Ilaah xajiya ee Rabbigu way guulaysan doonaan, oo wax kasta oo ka soo horjeedana waa laga adkaan doonaa. Nafna yaanay ka caban addoommada Ilaah ee ula yimid farriin samada laga soo diray. Mar dambe ha ku ceeb-doonina iyaga, idinkoo leh, ‘Aad bay u adagyihiin; aad bay u xoog badan yihiin hadalkoodu.’ Way hadli karaan si xoog leh; laakiin sow looma baahna? Ilaah wuxuu dhegaha kuwa wax maqlaya ka yeeli doonaa inay gilgishaan hadday codkiisa ama farriintiisa dhegaysan waayaan. Wuxuu cambaarayn doonaa kuwa iska caabiya ereyga Ilaah.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Shaydaanku wuxuu adeegsaday qiyaas kasta oo suuragal ah si aan waxba noogu iman innaga dad ahaan oo na canaanta, na edbiya, oo nagu boorriya inaan khaladaadkeenna ka tagno. Laakiin waxaa jira dad qaadi doona sanduuqa axdiga Ilaah. Qaar baa naga dhex bixi doona oo aan mar dambe qaadi doonin sanduuqa axdiga. Hase ahaatee kuwan ma samayn karaan derbiyo runta hor istaaga; waayo, waxay sii socon doontaa hore iyo kor ilaa dhammaadka. Waagii hore Ilaah wuxuu kiciyey rag, welina wuxuu hayaa rag fursad leh oo sugaya, oo diyaar u ah inay fuliyaan amarkiisa—rag dhex mari doona xannibaado aan ahayn wax ka badan sida derbiyo lagu malaaseeyey dhoobo aan si fiican loo qasin. Markuu Ilaah Ruuxiisa saaro ragga, way shaqayn doonaan. Waxay ku dhawaaqi doonaan erayga Rabbiga; codkoodana waxay u qaadi doonaan sida buun. Runtu ma yaraan doonto mana lumin doonto xooggeeda iyagoo gacantooda ku jira. Waxay dadka tusi doonaan xadgudubyadooda, oo reer Yacquubna dembiyadooda.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
In astaanta shaydaanka ee “allabariga joogtada ah” lagu aqoonsado inay tahay astaan Masiixa, waa in “Masiixa iyo ilaaha dunidan isku neef lagu ammaano. Iyagoo afka ka qiranaya inay Masiixa aqbalaan, haddana Barabbas ayay laabta ku hayaan, oo falalkoodana waxay ku leeyihiin, ‘Ninkan ma aha, ee Barabbas.’” Runta lagu matalay riyadii Miller sida “jawharado”, oo weliba si muuqaal ah loogu sawiray labada loox ee quduuska ah, waa “iftiinkii weynaa” ee Miller la siiyey, kaas oo Adventism-ku diiday.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Waxay qirayaan inay Masiixa ku ammaanayaan astaan Shaydaani ah, oo waxay ku andacoonayaan inay ku taagan yihiin aasaaska Ilaah, halka uu yahay aasaas been-abuur ah oo keena marin-habaabin xoog leh dhammaan kuwa ku istaaga dhismahaas caqiidiga ah ee qaldan. Ma jiro wax ku cusub qorraxda hoosteeda, oo Israa’iilka casriga ahi wuxuu si fudud ugu socdaa raadadkii nebiyaysan ee Israa’iilkii hore.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Wax keliya ayaa naftayda culays ku haya: Waa yaraanta weyn ee jacaylka Ilaah, taas oo ku luntay sii wadidda iska-caabbinta iftiinka iyo runta, iyo saamaynta kuwa ku hawllanaa hawl firfircoon, kuwaas oo, iyagoo hortooda yaalliin caddaymo is dul saaran caddaymo kale, saameyn u adeegsaday inay ka hortagaan shaqada farriinta Ilaah soo diray. Waxaan farta ku fiiqayaa quruunta Yuhuudda, waxaana weydiinayaa, Ma waxaan walaalaheen uga tegi doonnaa inay ku socdaan isla jidka iska-caabbinta indhala’aanta ah, ilaa dhammaadka wakhtiga nimcada? Haddii ay weligeed jireen dad u baahan waardiyayaal run ah oo aammin ah, kuwaas oo aan aamusin, kuwaas oo qaylin doona habeen iyo maalin, iyagoo ku dhawaaqaya digniinaha Ilaah bixiyey, waa Masiixiyiinta Adventist-ka Maalinta Toddobaad. Kuwa helay iftiin weyn, fursado barakaysan, oo sida Kafarna’um loogu sarraysiiyey samada xagga mudnaanta, miyey iyagoo aan ka faa’iidaysan loo dayn doonaa gudcur u dhigma weynaanta iftiinka la siiyey?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Waxaan jeclaan lahaa inaan ka baryo walaalaheenna ku kulmi doona Shirweynaha Guud inay dhegaystaan farriinta la siiyey reer La’odikiya. Sidee bay u weyn tahay xaaladda indho-la’aanta ah ee ay ku sugan yihiin! Mawduucan marar badan oo soo noqnoqda ayaa la hor keenay dareenkiinna, laakiin qanacsanaan la’aantiinna ku saabsan xaaladdiinna ruuxiga ah ma noqon mid qoto dheer oo xanuun leh oo ku filan inay keento dib-u-habayn. ‘Waxaad tidhaahdaa, Anigu waan taajir ahay, oo maal baan hodmay, oo waxba uma baahni; mana ogid inaad tahay hoogan, oo miskiin ah, oo faqiir ah, oo indha la’, oo qaawan.’ Dembiga is-khiyaanadu wuxuu saaran yahay kaniisadaheenna. Nolosha diineed ee dad badan waa been.” Manuscript Releases, mugga 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kafarna’um” waxay ahayd magaaladii uu Ciise u doortay inay noqoto magaaladiisa.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Ciise wuxuu degganaa Kafarna'um xilliyada u dhexeeya safarradiisii uu ku tagi jiray kana soo noqon jiray, sidaas darteedna waxaa loo yiqiin ‘magaaladiisa qudheeda.’ Waxay ku taallay xeebaha Badda Galili, oo u dhowayd xuduudaha bannaanka quruxda badan ee Gennesaret, haddii aanay si toos ah ugu dul oollin.” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Masiixu wuxuu doortay Kafarna'um sida uu waagii hore u doortay Yeruusaalem.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Wiilkiisana waxaan siin doonaa qabiil keliya, si addoonkaygii Daa'uud had iyo goor hortayda iftiin ugu yeesho Yeruusaalem, oo ah magaalada aan doortay inaan magacayga dhex dhigo. 1 Boqorradii 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Masiixu wuxuu Adventism-ka u doortay magaaladiisa sannadkii 1844, oo sannadkii 1863 Adventism-ku wuxuu dib u dhisay magaaladii “Jericho”, taas oo astaan u ah raaxada iyo barwaaqada La’odikiya. Sida ay ahayd reer binu Israa’iilkii hore, ayay sidoo kale tahay Israa’iilka casriga ah. Adventism-ku waxay rumaysan yihiin in ay yihiin muwaadiniinta magaalada gaarka ah ee Ilaah, hase yeeshee waxay diideen “iftiinkii weynaa” ee bixiya caddaynta muwaadinnimada. Sida Shiiloh wakhtigii Celi, Xofnii iyo Fiineexaas, Adventism-ka waxaa lagu xukumi doonaa sida waafaqsan “iftiinkii weynaa” ee la siiyey fursad ay ku aqbalaan.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Dadka Ilaah sheegta inay yihiin dhexdooda, samir intee u yar baa la muujiyey, ereyo qadhaadh intee le’eg baa la yidhi, canaan iyo cambaarayn intee le’eg baa lagu dhawaaqay kuwii aan rumaysadkeenna ka midka ahayn. Kuwo badan ayaa kuwa kaniisadaha kale ka tirsan u arkay dembiilayaal waaweyn, halka Rabbigu aanu sidaas u arkin iyaga. Kuwii sidaas ugu fiirsada xubnaha kaniisadaha kale waxay u baahan yihiin inay is-hoosaysiiyaan gacanta xoogga badan ee Ilaah hoosteeda. Kuwii ay xukumaan waxaa laga yaabaa inay heleen iftiin yar oo keliya, fursado iyo mudnaan yarna ay lahaayeen. Haddii ay heli lahaayeen iftiinkii ay heleen qaar badan oo ka mid ah xubnaha kaniisadahayaga, waxay ku hormari lahaayeen heer aad uga weyn, oo rumaysadkoodana si ka wanaagsan ayay dunida ugu meteli lahaayeen. Kuwa ku faana iftiinkooda, hase yeeshee ku guuldaraysta inay ku socdaan, Masiixu wuxuu ka yidhi, ‘Laakiin waxaan idinku leeyahay, Maalinta xukunka waxaa Turos iyo Siidoon uga sii adkaysi badan doonta idinka. Adiguna, Kafarna’um [Seventh-day Adventists, oo iftiin weyn helay], oo samada ilaa loo sarraysiiyey [xagga mudnaanta], waxaa laguu dejin doonaa jahannamo; waayo, haddii Sodom lagu dhex samayn lahaa shuqulladii xoogga badnaa ee lagugu dhex sameeyey, ilaa maantadan way sii jiri lahayd. Laakiin waxaan kuu leeyahay, Dalka Sodom maalinta xukunka wuu ka sii adkaysan badan doonaa adiga.’ Wakhtigaas Ciise ayaa jawaabay oo yidhi, ‘Aabbow, Rabbiga samada iyo dhulkow, waan kugu mahadnaqayaa, maxaa yeelay waxyaalahan ayaad ka qarisay kuwa xigmadda leh iyo kuwa miyirka leh [sida ay isu qiyaasaan], oo waxaad u muujisay dhallaanka yaryar.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“Haddaba, maxaa yeelay idinku waxaad samayseen falalkan oo dhan, ayaa Rabbigu leeyahay, oo anna waan idinla hadlay, anigoo aroor hore toosa oo hadlaya, laakiinse ma aydin maqlin; oo waan idiin yeedhay, laakiinse ima aydin jawaabin; sidaas daraaddeed waxaan gurigan, oo magacayga loogu yeedho, oo aad isku hallaysaan, iyo meeshii aan idinka iyo awowayaashiinba idin siiyey, ku samayn doonaa sidii aan Shiiloh ugu sameeyey. Oo idinkana hortayda ayaan idinka xoori doonaa, sidii aan u xooriyey walaalihiin oo dhan, xataa farcankii Efrayim oo dhan.”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Rabbigu wuxuu dhexdeenna ka taagay hay’ado leh muhiimad weyn, waana in loo maamulaa, ee aan loo maamulin sida hay’adaha dunidu loo maamulo, balse sida nidaamka Ilaah yahay. Waa in loo maamulaa iyada oo isha keliya lagu hayo ammaantiisa, si nafo baabba’aya si kasta ha ahaatee loo badbaadiyo. Dadka Ilaah markhaatifurkii Ruuxa waa u yimid, hase yeeshee kuwo badan dheg jalaq uma siin canaanta, digniinaha, iyo talooyinka.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“Haddaba maqla tan, dadow yahow nacas ah oo garaad daran; indho baad leedihiin, laakiinse wax ma aragtaan; dhego baad leedihiin, laakiinse wax ma maqashaan. Rabbigu wuxuu leeyahay, Miyaanad iga cabsanayn? Miyaanad hortayda ku gariirayn, anigoo cammuudda xad uga dhigay badda xukun daa’im ah oo aanay dhaafi karin? In kastoo hirarkeedu is rogrogtaan, haddana ma adkaan karaan; in kastoo ay guuxaan, haddana kama tallaabi karaan. Laakiinse dadkanu waxay leeyihiin qalbi madax-adayg iyo caasinimo leh; way leexdeen oo tageen. Oo qalbigooda kuma yidhaahdaan, Haddaba aynu Rabbiga Ilaaheenna ah ka cabsanno, kan roobka bixiya, kan hore iyo kan dambeba, wakhtigooda; wuxuu inoogu hayaa toddobaadyada go’an ee beergooska. Xumaatooyinkiinnii ayaa waxyaalahan idinka leexiyey, oo dembiyadiinniina waxyaalihii wanaagsanaa ayay idinka celiyeen.... Dacwadda ma xukumaan, taasoo ah dacwadda agoonta, si kastaba way u barwaaqoobaan; oo xaqa masaakiintana ma xukumaan. Rabbigu wuxuu leeyahay, Miyaanan waxyaalahan u booqan doonin? Naftayduna sow kama aarsan doonto quruun sidan oo kale ah?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Ma Rabbigu lagu qasbi doonaa inuu yidhaahdo, ‘Dadkan ha u baryin, qaylo iyo duco toona ha u kicin iyaga aawadood, oo ha ii shafeecin, waayo kuuma maqli doono’? ‘Sidaas daraaddeed roobabkii waa la celiyey, oo ma jirin roobkii danbe.... Wakhtigan ka dib sow iiguma dhawaaqi doontid, Aabbahayow, adigu waxaad tahay hagaha dhallinyaranimadayda?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Waxaan maqaalka xiga ku sii wadi doonnaa ka fiirsigeenna ku saabsan “iftiinka weyn” ee William Miller lagu siiyey kitaabka Muujintii.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Markii Masiixu dunida u yimid inuu tusaaleeyo diinta runta ah, oo uu sarraysiiyo mabaadi’da ay tahay inay xukumaan qalbiyada iyo falalka dadka, beentu waxay si qoto dheer ugu xididaysatay kuwii helay iftiin aad u weyn, ilaa ay mar dambe iftiinka garan waayeen, oo aanay haba yaraatee u janjeedhin inay dhaqanka u dhiibaan runta. Waxay diideen Macallinkii samada ka yimid, waxayna iskutallaabta ku qodbeen Rabbiga ammaanta, si ay u sii haystaan caadooyinkooda iyo curintooda. Isla ruuxaas qudhiisa ayaa maanta dunida ka muuqda. Dadku way ka cago-jiidaan baadhitaanka runta, waaba intaasoo dhaqammadoodu qalqal galaan, oo nidaam cusub la soo geliyo. Aadmiga waxaa ku dhex jira u nuglaansho joogto ah oo qalad lagu dhaco, dadkuna dabiici ahaan waxay u janjeedhaan inay si aad ah u sarraysiiyaan fikradaha iyo aqoonta aadanaha, halka waxa rabbaaniga ah oo weligiis jira aan la garanayn ama aan la qaddarin.” Counsels on Sabbath School Work, 47.