As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Sida Ishac u soo bandhigayo farriinta ay metelaan shan iyo lixdanka sannadood (cutubka toddobaad, aayadda siddeedaad) hoggaamiyaha sharka leh ee Yeruusaalem, wuxuu taas ku sameeyaa agagaarka “beerta dhaqaha maryaha” iyo “dhammaadka mareenka berkedda sare,” sannadka 742 BC. 742 BC wuxuu metelaa 1863, waayo Ciise had iyo goor dhammaadka wuxuu ku muujiyey bilowga. Kacdoonkii 1863-na isaguna wuxuu metelaa sharciga Axadda ee Maraykanka, waayo Ciise had iyo goor dhammaadka wax wuxuu ku muujiyey bilowga wax. 1863 wuxuu ahaa bilowgii kaniisadda Adventist-ka La’odikiya ee si sharci ah loo diiwaangeliyey, kaniisaddaasna waxaa cidlo looga tagaa “dhulgariirka weyn” ee sharciga Axadda. Sidee bay shirkad si sharci ah Dawladdu u maamusho (ee aanay ka ahayn sida ka soo horjeedda ee Kaniisaddu Dawladda u maamusho), u sii wadi kartaa inay adkaysato Sabtida maalinta toddobaad, wakhtiga ay isla dawladdaas qudheedu si sharci ah u mamnuucayso cibaadada maalinta toddobaad?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Bilowgii iyo dhammaadkii adeegiddii Masiixa, wuxuu nadiifiyey macbudka. Nadiifintii ugu horraysay ee macbudka, Masiixu wuxuu caddeeyey in hoggaamiyayaashu ay “gurigii Aabbihiis” ka dhigeen god tuugo; laakiin nadiifintii ugu dambaysay ee macbudka wuxuu caddeeyey in “gurigoodii” looga tegey cidla. Israa’iilkii qadiimiga ahaa wuxuu tusaale u yahay Israa’iilka casriga ah. Wuxuu dhisay oo nadiifiyey macbudkii Millerite bilowgii Adventism-ka, laakiin nadiifinta ugu dambaysa, taas oo ah nadiifinta boqol iyo afartan iyo afar kun, Adventism-ka Laodikiya ayaa afkiisa laga matagaa, markaasna “gurigoodii” waxaa looga tegaa cidla.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Ishacyaah wuxuu joogaa beerta kan dharka caddeeya markii uu la kulmayo boqor Axaas. Beerta kan dharka caddeeya waxay ka dhigan tahay nadiifinta uu sameeyo Rasuulka Axdiga, kaas oo si kedis ah ugu yimaada macbudkiisa, oo wiilasha Laawi u nadiifiya sida “saabuunta kan dharka caddeeya.” Nadiifintan waxaa la dhammaystiray bilowgii Adventism-ka, mar kalena waxaa la dhammaystiraa dhammaadka.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Bal eega, waxaan soo diri doonaa wargeeyahayga, oo jidka ayuu hortayda ku sii hagaajin doonaa; oo Sayidka aad doondoonaysaan ayaa si kedis ah macbudkiisa u iman doona, kaas oo ah wargeeyaha axdiga aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka dahablaha wax ku safeeya iyo saabuunta kuwa dharka caddeeya; oo wuxuu u fariisan doonaa sidii mid lacagta safeeya oo daahiriya; oo wiilashii Laawi wuu daahirin doonaa, oo wuxuu u miiri doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem Rabbiga u ahaan doonaa mid lagu farxo, sidii waayihii hore iyo sidii sannadihii hore. Malaakii 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Ishacyaah wuxuu la kulmaa Axaas, isaga oo wata calaamadda wiilkiisa, kaas oo magiciisu astaan u yahay in maalmaha ugu dambeeya “hadhaa ay soo noqon doonto.” Hadhaagu waa kuwa “soo noqda.” Ishacyaah wuxuu la kulmaa boqorkii sharka lahaa ee Axaas inta lagu jiro taariikhda nadiifinta macbudka, taas oo ka bilaabatay taariikhda Millerite-ka sannadkii 1844, laguna soo gunaanaday caasinimo sannadkii 1863. Maalmaha ugu dambeeya nadiifintu waa taariikhda shaabadaynta boqol iyo afar iyo afartan kun. Haddii Millerite-yadu ay raaci lahaayeen hanuunka furnaa ee Ilaah ee ka dambeeyey 1844, waxay dhammayn lahaayeen hawsha.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Haddii Adventistayaashu, ka dib niyad-jabkii weynaa ee 1844, ay rumaysadkooda ku adkaysteen oo ay si midaysan u raaceen hanuunka furnaa ee qaddarinta Ilaah, iyagoo aqbalaya farriinta malaa’igta saddexaad oo ku naadinaya dunida awoodda Ruuxa Quduuska ah, waxay arki lahaayeen badbaadinta Ilaah; Rabbigu si xoog leh buu ula shaqayn lahaa dadaalladooda; hawshu way dhammaan lahayd; Masiixuna mar hore ayuu iman lahaa si uu dadkiisa ugu qaato abaalgudkooda. Laakiin muddadii shakiga iyo hubanti-la’aanta ee ka dambaysay niyad-jabkaas, qaar badan oo ka mid ah kuwii advent-ka rumaysnaa way ka tanaasuleen rumaysadkoodii.... Sidaas ayaa hawshii loo carqaladeeyey, dunidiina gudcur baa looga tegey. Hadday dhammaan jidhka Adventist-ku ku midoobi lahaayeen amarrada Ilaah iyo rumaysadka Ciise, sidee bay taariikhdeenna u ahaan lahayd mid aad uga duwan!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Guuldarradii inay “si wadajir ah ugu sii socdaan maamulkii furan ee Ilaah,” waxay ku rideen xaalad La’odikiya ah sannadkii 1856, waxaana kacdoonkii xigay ee 1863 uu calaamadeeyey bilowgii warwareegga cidlada, kaas oo lagu sii sawiray reer binu Israa’iilkii hore markii ay ku guuldarraysteen imtixaankoodii tobnaad ee ugu dambeeyey, dabadeedna lagu xukumay inay cidlada ku dhex dhintaan afartankii sannadood ee ku xigay.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Wiilka Ishacyaah wuxuu bixiyaa ballanqaadka ah in nadiifinta ugu dambaysa ee macbudka ee maalmaha ugu dambeeya “hadhaagii baa soo noqon doona.” “Soo noqoshadooda” waxaa tusaale u ah Yeremyaah, kaas oo loo ballanqaaday in haddii uu “soo noqdo,” uu noqon doono waardiyaha Ilaah. Boqolka iyo afartan iyo afarta kun waa kuwa ka soo noqday niyad-jab.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Kuwa boqol iyo afar iyo afartan kun waxay la kulmeen niyad-jab, oo Rabbigood ayay sugeen. Waxaa lagu matalay bikradihii xigmadda lahaa ee taariikhda Millerite-ka, waxaana labadaba taariikhaha bilowga iyo dhammaadka laba ul lagu midaynayaa qaran keliya, intii lagu jiray daadinta Ruuxa Quduuska ah wakhtiga Qaylada Saqda Dhexe.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Boqorkii shar lahaa ee Aaxaas wuxuu matalaa hoggaanka Yahuudah ee maqli doona farriinta, hase yeeshee diida farriinta uu Ishacyaah soo bandhigay; sidaas yeelayna way “turunturoon doonaan, oo dhici doonaan, oo jajabi doonaan, oo dabin baa lagu qaban doonaa, oo la qabsan doonaa.” Iyagu waa kuwa “u taga kuwa leh ruuxyo la yaqaan, iyo saaxiriinta foodhiya oo gunuunaca,” taasoo matalaysa waayo-aragnimada ruuxaaniyadda ee ay ku dhacaan markay aqbalaan marin-habaabinta xoogga leh ee 2 Tesaloniika. Diidmada Aaxaas ee farriintii Ishacyaah sannadkii 742 BC waxay la jaanqaadaysaa 1863, markaas oo farriintii Miller la diiday. Ishacyaah wuxuu tusaale u yahay Miller, farriinta Ishacyaah iyo tan Miller labaduba waxay ku salaysnaayeen “todobada jeer,” kuwaas oo barta ku xidhkooda ka helaya aayadda siddeedaad ee Ishacyaah cutubka toddobaad. Wiilka Miller (wiilka Ishacyaah) wuxuu matalaa dhaqdhaqaaqa Eliyaah ee yimaada maalmaha ugu dambeeya.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Ku dhawaaqiddii xukunka ee ka dhanka ahayd Axaas sababta diidmadiisa waxaa ku jirtay saadaasha ah in lagu qabsan doono boqorka woqooyi, kaas oo maalmaha ugu dambeeya ah midowga saddex-geesoodka ah ee Rooma Casriga ah, oo ay papacy-gu ka taliso.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Markaasaa Rabbigu mar kale ayuu ila hadlay, isagoo leh, Maaddaama dadkani ay diideen biyaha Shiiloox ee si tartiib ah u socda, oo ay ku farxaan Resiin iyo wiilka Remalyaah; haddaba bal eega, Rabbigu wuxuu korkooda ku soo kicinayaa biyaha webiga, xoog badan oo badan, kuwaas oo ah boqorka Ashuur iyo ammaantiisa oo dhan; oo isagu wuxuu kor mari doonaa dhammaan marinnadiisa, wuxuuna dhaafi doonaa qararkiisa oo dhan; oo wuxuu dhex mari doonaa Yahuudah; wuu fatahi doonaa oo ka gudbi doonaa, wuxuuna gaadhi doonaa ilaa luqunta; oo baalashiisa fidsankoodu waxay buuxin doonaan ballaca dalkaaga, Immaanuu’eelow. Ishacyaah 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Ishacyaah wuxuu la kulmay boqorkii sharka lahaa ee Aaxaas agagaarka dhammaadka marinka biyaha ee berkedda sare; in kastoo taariikhyahannada Kitaabka Quduuska ah iyo qadiimibaadhayaashu ay ka shakisan yihiin in berkedda sare ay ahayd isla berkedda Siloam ee wakhtigii Masiixa, haddana macnaha guud ee wax sii sheegidda Ishacyaah wuxuu meesha ka saarayaa shaki kasta, waayo Ishacyaah wuxuu caddeynayaa in boqorka woqooyi uu ku soo kici doono Aaxaas, maxaa yeelay wuxuu diiday biyaha Shiilooxa oo si deggan u qulqula. “Shiilooxa” waa magaca Axdiga Hore ee “Siloam” ee Axdiga Cusub.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Waxay ahayd balligii Siilooxam meesha Ciise ku bogsiiyey ninkii indhaha la’, waxaana boqorkii sharka lahaa Aaxaas uu matalaa hoggaanka indha la’ ee La’odikiya, labadaba sannadkii 1863 iyo xeerka Axadda ee dhowaan imanaya, kuwaas oo diida in la bogsiiyo. “Shiilooxaah” iyo “Siilooxam” labaduba waxay ka dhigan yihiin “la diray,” waxaana farriin laga soo diray Aabbaha oo loo diray Wiilka, kaas oo haddana siiyey Jibriil iyo malaa’igta quduuska ah inay gaadhsiiyaan Ishacyaah, kii keenay farriintii “la soo diray” samada ka timid oo loo keenay hoggaamiye indha la’ oo La’odikiya ah.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Marinka ka timaadda berkadda sare ee Ishacyaah ku soo bandhigay farriinta waxay u taagan tahay meesha roobka Ruuxa Quduuska ah loogu gudbiyo dadka Ilaah, sida ay sidoo kale u taagan yihiin dhuumaha dahabka ah ee riyadii Sekaryaah, ama jaranjaradii riyadii Yacquub.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Waxa Ilaah inoo diyaariyey waxaa lagu metelay Sekaryaah, cutubyada 3 iyo 4, iyo 4:12–14: ‘Markaasaan mar kale u jawaabay oo ku idhi isaga, Maxay yihiin labadan laamood oo geed saytuun ah oo dhex mara labada dhuumood ee dahabka ah, oo saliidda dahabka ah iskaga soo daadiya? Oo isna wuu ii jawaabay oo igu yidhi, Miyaadan garanayn waxa kuwanu yihiin? Aniguna waxaan idhi, Maya, Sayidkaygiiyow. Markaasuu yidhi, Kuwanu waa labada la subkay, oo hor taagan Rabbiga dunida oo dhan.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Rabbigu waa hodan khayraad oo dhan. Isagu waxba kama maqna xagga qalabka iyo awoodaha. Waa sababta iimaankeenna yari, duninimadeenna, hadalladeenna jaban, iyo rumaysadla’aanteenna, oo ka muuqata wada hadalladeenna, in hoosyo gudcur ahi nagu soo ururaan. Masiixa laguma muujiyo eray ama dabeecad ahaan sida Kan gebi ahaanba la jeclaan karo, oo ah kan ugu sarreeya toban kun dhexdood. Marka naftu ku qanacdo inay isu sarraysiiso wax aan jirin, Ruuxa Rabbigu wax yar buu u qaban karaa. Aragti gaabnaanteennu waxay aragtaa hooska, laakiinse ma aragto ammaanta ka dambaysa. Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo loo matalay sidii faras cadhaysan oo doonaya inuu iska goosto oo ku yaaco oogada dhulka oo dhan, isagoo jidkiisa ku sida halaag iyo dhimasho.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Miyaanu ku seexannaa xadka ugu dhow ee dunida weligeed ah? Miyaanu noqonnaa kuwo caajisan, qabow, oo dhintay? Oh, bal in kaniisadahayaga lagu heli lahaa Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo ay u noolaadaan. Waxa aynu u baahan nahay in aynu aragno in jidku cidhiidhi yahay, irridduna ay ciriiri tahay. Laakiin marka aynu ka dhex gudubno irridda cidhiidhiga ah, ballaadhkeedu waa mid aan xad lahayn.” Manuscript Releases, volume 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Saliidda dahabka ah” waa farriimaha Ruuxa Ilaah ee ka soo dega berkedda sare iyada oo sii marta dhuunta ah labada tuumbo oo dahab ah, kuwaas oo ah labada markhaati ee Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda, ama Axdigii Hore iyo Axdiga Cusub, ama sharciga iyo nebiyada, ama Muuse iyo Eliyaas.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Kuwii subkan ee Rabbiga dhulka oo dhan la taagan waxay hayaan meeshii mar la siiyey Shayddaanka isagoo ahaa kiiruubka daboolaya. Iyadoo loo marayo makhluuqaadka quduuska ah ee carshigiisa ku wareegsan, Rabbigu wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka dhulka deggan. Saliidda dahabka ahi waxay u taagan tahay nimcada uu Ilaah ku sii siiyo laambadaha rumaystayaasha, si aanay u liicin oo u bakhtiyin. Haddii aanay saliiddaas quduuska ahi samada uga iman lahayn fariimaha Ruuxa Ilaah, quwadaha sharku waxay si buuxda u xukumi lahaayeen dadka.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ilaah waa la sharaf tiraa marka aynaan aqbalin fariimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu jeclaan lahaa inuu ku shubo nafahayaga si loogu gaadhsiiyo kuwa gudcurka ku jira. Marka qayladu timaaddo, ‘Bal eega, aroosgalkii waa imanayaa; u baxa inaad ka hortagtaan,’ kuwii aan helin saliidda quduuska ah, kuwii aan qalbiyadooda ku xannaanayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigooda la kulmaan. Iyagu kuma ay lahaan doonaan naftooda awood ay saliidda ku helaan, noloshooduna way burburi doontaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la weyddiisto, haddii aynu baryoonno sida Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna lagu shubi doonaa. Tuubooyinka dahabka ah dhexdooda ayaa saliidda dahabka ah naloo soo gaadhsiin doonaa. ‘Ma aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga Ciidammadu leeyahay.’ Markay carruurta Ilaah qaataan fallaadhaha dhalaalaya ee Qorraxda Xaqnimada, waxay u ifayaan sida iftiinno dunida ku jira.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Farriintii Aaxaas diidayay waxay ahayd farriintii Qayladii Habeenbadhka, taas oo gaadhi lahayd gunaanadkeedii imaanshaha labaad ee Masiixa, haddii hoggaankii La’odikiya ay aqbali lahaayeen farriintii La’odikiya ee loo “diray” iyaga sannadkii 1856. Farriintaasu markaas waxay barari lahayd oo noqon lahayd qaylo weyn, oo dadka Ilaahna waxay dhammaystiri lahaayeen shaqada oo nabad bay ku jiri lahaayeen. Taas beddelkeeda, waxay ku noqdeen mantaggii laga samatabbixiyey.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Ishacyaah iyo Aaxaas waxa loo metelayaa iyagoo ku jira habka daahirinta ee beerta maydhashada dharka, taas oo uu dhammeystiro Rasuulka Axdiga ee ku xusan Malaakii cutubka saddexaad. Si astaameed ah ayaa loogu meeleeyey halka “saliidda” (farriin) lagu shubayo riyadii Sekaryaah, oo maalmaha ugu dambeeya farriinta Ishacyaah ee uu u dirayo Aaxaas waa farriinta Islaamka ee Hoogga saddexaad; waa farriinta taariikhda qarsoon ee toddobada onkod; waa farriinta ah in kii siddeedaad uu ka yimaado toddobada; waa farriinta beerta canabka; waa farriinta “Runta,” kuwaas oo dhammaantood ah xubno ka mid ah Muujintii Ciise Masiix, taas oo maalmaha ugu dambeeya soo saarta daahirinta uu metelayo beerta maydhashada dharku.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Waxay ahayd welina tahay farriinta “todobada waqti,” taas oo ka beddelmata dhagaxii aasaaska ee Miller una beddelmata madaxa geeska, waayo waxay ahayd runta ugu horraysa, sidaas darteedna waa inay noqotaa runta ugu dambaysa. Sannadkii 1863 wuxuu calaamadeeyey dhammaadka geeddi-socod daahirin ah oo bilaabmay imaatinkii malaa’igta saddexaad 22-ka Oktoobar, 1844, ugu dambayntiina gaadhay iftiinka “todobada waqti” sannadkii 1856. Sannadkii 1844 iftiinka labada kun iyo saddex boqol oo sannadood wuxuu calaamadeeyey bilow horseeday dhammaadkii lagu calaamadeeyey labada kun iyo shan boqol iyo labaatan sannadood. Hase ahaatee, indha-la’aanta La’odikiyaanka ee bilowga iyo dhammaadka ku jirta waxay diiddaa inay aragto xidhiidhka ka dhexeeya labada riyo. Sannadkii 1863 wuxuu matalaa gunaanadka geeddi-socod daahirin ah oo had iyo jeer dhaca marka farriin shaabbaddeeda laga qaado, farriintii malaa’igta saddexaadna shaabbaddeeda waxaa laga qaaday 22-ka Oktoobar, 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Iftiinkii malaa’igta saddexaad ee la furay 1844 ma ahayn iftiin keli ah; waxa uu ahaa waxa Walaashii White ku tilmaamay “iftiinka sii horumaraya ee malaa’igta saddexaad.” Iftiinka sii horumaraya ee malaa’igta saddexaad wuxuu bilaabmay 1844, wuuna sii horumarayaa ilaa xilligii nimcada la soo xiro; hase yeeshee markii uu ugu horrayn yimid, iyo marka uu ugu dambaysta ku dhammaado, waxaa jira wakhti tijaabo oo gaar ah oo malaa’igta saddexaad. Xilliyadaas tijaabada ah, bilowga iyo dhammaadka, waxay sidoo kale metelaan hab tijaabo ah oo Daanyeel ku muujiyey “korodhid aqoon,” taas oo iyaduna ah iftiinka sii horumaraya ee malaa’igta saddexaad.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Hawshii tijaabadu bilowgeedii waxay bilaabatay sannadkii 1844, oo iftiinkii sii kordhayayna aqoon buu ku kordhayay ilaa uu gunaanadkiisii gaadhay 1856. Iftiinka bilowga iyo iftiinka dhammaadka ee muddada tijaabadu waa labada aragti ee Daanyeel cutubka siddeedaad, aayadaha saddex iyo tobnaad iyo afar iyo tobnaad, kuwaas oo matala aasaaska iyo tiirka dhexe ee Adventism-ka.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Muddadii imtixaanka ee malaa’igtii kowaad waxay bilaabatay 11ka Agoosto, 1840, waxayna ku dhammaatay niyad-jabkii kowaad 19ka Abriil, 1844. Markaas ayaa muddadii imtixaanka ee malaa’igtii labaad bilaabatay, wayna sii socotay ilaa 22ka Oktoobar, 1844. Halkaas waxaa timid malaa’igtii saddexaad, muddadii imtixaanka ee malaa’igta saddexaadna way sii socotay ilaa Adventism-kii Laodikiya uu diiday iftiinkii malaa’igta saddexaad sannadkii 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Muddadii imtixaanka ee malaa’igta saddexaad ee Adventism‑ka Millerite‑ka waxay lahayd bilow iyo dhammaad, bilowga iyo dhammaadkuna waa inay matalaan isla waxaas, waayo Ciise had iyo jeer dhammaadka wax wuxuu ku muujiyaa bilowga wax. Furitaanka iftiinka sii kordhaya ee malaa’igta saddexaad wuxuu ahaa iftiinka muuqashada (“mareh” vision), ee aayadda afar iyo tobnaad ee cutubka siddeedaad ee Daanyeel. Dhammaadka iftiinka sii kordhaya ee malaa’igta saddexaadna wuxuu ahaa iftiinka ku saabsan ku tumanidda meeshi quduuska ahayd iyo ciidanka (“chazon” vision), ee aayadda saddex iyo tobnaad. Labada muuqaal si nebiyaysan ayay isugu dhex xiran yihiin.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Markaas waxaad ka dhigi doontaan buunka sannadda yubileega inuu ka dhawaaqo maalinta tobnaad ee bisha toddobaad; maalinta kafaaraggudka waxaad ka yeedhsiin doontaan buunka dhulka oo dhan. Laawiyiintii 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Buunka la afuufi lahaa Maalinta Kafaaraggudka, oo ahayd Oktoobar 22, 1844, waxay ahayd buunka Yubiliiga, kaas oo ka dhigan wareegga quduuska ah ee toddobada sannadood, kaas oo isu geynaya laba kun iyo shan boqol iyo labaatan maalmood. Rabbigu wuxuu ujeeddadiisu ahayd inuu reer binu Israa’iilkii hore si toos ah ugu hoggaamiyo Dhulkii Ballanqaadka, laakiin caasinnimadoodii ayaa ka hor istaagtay in taasu dhacdo. Rabbigu wuxuu ujeeddadiisu ahayd inuu reer binu Israa’iil ee casriga ah si toos ah ugu hoggaamiyo Dhulkii Ballanqaadka, laakiin caasinimo ayaa ka hor istaagtay in taasu dhacdo. Haddii reer binu Israa’iil ee casriga ahi ay addeeci lahaayeen iftiinka sii kordhaya ee malaa’igta saddexaad, dunida way digi lahaayeen, Rabbiguna wuxuu soo noqon lahaa in ka badan boqol sano ka hor.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Si taas u dhacdo, Rabbigu wuxuu u baahnaan lahaa inuu isbeddel ka dhex sameeyo Milleriyiinta, isbeddelkaasna Qorniinka dhexdiisa waxaa lagu aqoonsaday inuu yahay qarsoodiga Ilaah. Haddii Adventismku raaci lahaa iftiinka sii kordhaya ee malaa’igta saddexaad, markaas buunka Jubilee-ga ayaa dhawaaqi lahaa isagoo si buuxda u soconaya ilaa dhammaadka; waayo waa maalmaha uu buunka toddobaad dhawaaqayo in qarsoodiga Ilaah la dhammeeyo. Muujintii toban dhexdeeda, buunkaas oo ah buunka Jubilee-ga, isla markaana ah buunka hoogga saddexaad, wuxuu bilaabay inuu dhawaaqo Oktoobar 22, 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 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 10:5–7.
Markaas malaa’igtii aan arkay oo badda iyo dhulka dul taagan kor bay gacanteedii ugu taagtay samada, oo waxay ku dhaaratay kan weligiis iyo weligiisba nool, kan abuuray samada iyo waxyaalaha ku jira, iyo dhulka iyo waxyaalaha ku jira, iyo badda iyo waxyaalaha ku jira, in wakhti dambe jiri doonin: laakiin maalmaha codka malaa’igta toddobaad, markii ay bilaabi doonto inay buunka afuufto, qarsoodiga Ilaah waa la dhammaystiri doonaa, siduu ugu dhawaaqay addoommadiisa nebiyada. Muujintii 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Hawsha daahirinta ee imtixaanka ah ee bilaabatay Oktoobar 22, 1844, taas oo ahayd iftiinkii sii horumarayey ee malaa’igta saddexaad, waxay ku bilaabatay iftiinka Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, waxayna ku dhammaatay iftiinka Daanyeel cutubka siddeedaad, aayadda saddex iyo tobnaad. Waxay ku bilaabatay jawaabta aayadda afar iyo tobnaad, waxayna ku dhammaatay su’aasha aayadda saddex iyo tobnaad.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Sagaalkaas iyo tobankaas sano waxa lagu matalay imaanshaha farriintii digniinta ee Ishacyaah u keenay Axaas, boqorkii Yahuudahta dhabta ah, intii lagu jiray dagaal sokeeye oo u dhexeeyey woqooyi iyo koonfur. Sagaalkaas iyo tobankaas sano waxay ku dhammaadeen boqorkii woqooyi oo reer binu Israa’iil addoonsi u kaxeeyey. Sagaalkaas iyo tobankaas sano waxay matalayeen imaanshaha malaa’igta saddexaad sannadkii 1844, ilaa kacdoonkii 1863. Iftiinka sii kordhaya ee malaa’igta saddexaad waxa lagu metelay farriintii Ishacyaah.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Diidmada iftiinkaas horumaraya waxay keentay dhammaadka dhaqdhaqaaqii Millerite-ka, oo muddadaas tijaabada ahna Dhaqdhaqaaqii Millerite-ka ee Filadelfiyaanka ahaa wuxuu u gudbay Kaniisadda La'odikiya. Sagaal iyo tobanka sannadood ee ka bilaabmay 742 BC, iyo sagaal iyo tobanka sannadood ee ka bilaabmay 1844, labaduba waxay matalaan hab tijaabin iyo daahirisin ah oo dhacaya maalmaha ugu dambeeya, taas oo ah muddada ugu dambaysa ee tijaabada iftiinka horumaraya ee malaa'igta saddexaad.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Habkaas tijaabada ugu dambaysa ah qarsoodiga Ilaah waa la dhammeystiri doonaa. Boqol iyo afartan iyo afar kun waa kuwa suga, soo noqda, oo la shaabadeeyo.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Xidh markhaatiga, sharcigana ku shaabadee xertiidayda dhexdooda. Aniguna Rabbiga ayaan sugi doonaa, kaas oo wejigiisa ka qariya reer Yacquub, isagaana rajayn doonaa. Bal eega, aniga iyo carruurta uu Rabbigu i siiyey waxaannu Israa’iil ugu nahay calaamooyin iyo yaabab xagga Rabbiga ciidammada ka yimid, kaas oo deggan buurta Siyoon. Ishacyaah 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Muddadii ugu dambaysay ee imtixaanka ee iftiinka sii socda ee malaa’igta saddexaad maalmaha ugu dambeeya, waxay ka bilaabatay halkii muddadii bilowga imtixaanku ka bilaabatay. Waxay bilaabatay markii Ciise gacantiisa kor ugu taagay samada oo ku dhawaaqay, “in aanu wakhti dambe jiri doonin.” Ku dhawaaqiddaas waxay dhacday Oktoobar 22, 1844, markaas oo buunkii toddobaad ku dhawaaqay Yubiliiga dhammaadka wareegga quduuska ah ee toddobada. Wareegga toddobada sannadood ah, oo toddoba jeer la soo celiyey, wuxuu si toos ah u ahaa sagaal iyo afartan sannadood, ama laba kun iyo shan boqol iyo labaatan maalmood.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 waxa uu calaamad u yahay “wakhtiga dhammaadka” ee dhaqdhaqaaqa boqol iyo afartan iyo afarta kun, sidoo kalena 1989 waxa uu calaamad u yahay gunaanadka boqol iyo lix iyo labaatankii sannadood ee ka bilaabmay kacdoonkii 1863. Dhaqdhaqaaqa boqol iyo afartan iyo afarta kun waxa uu ka bilaabmay “wakhtiga dhammaadka,” isagoo wata astaan ah “toddobada wakhti,” waayo boqol iyo lix iyo labaatan waa meeltoban meel ka mid ah kun iyo laba boqol iyo lixdan, taas oo iyaduna ah badhka laba kun iyo shan boqol iyo labaatan.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Ciise had iyo jeer wuxuu matalaa dhammaadka wax isagoo la socda bilowga wax, bilowgii dhaqdhaqaaqa boqol iyo afar iyo afartan kunna waxaa lagu calaamadeeyey astaan ah “toddoba goor,” sida ay tahay dhammaadka dhaqdhaqaaqaas. Maalmihii dhawaaqa malaa’igta toddobaad, marka qarsoodiga Ilaah la dhammeeyo, waxay bilaabmeen gabagabadii saddexda maalmood iyo badhka ahaa ee Muujintii cutubka kow iyo tobnaad. Buunka Toddobaad, oo isaguna ah Hoogga saddexaad, wuxuu dhawaaqiisa labaad yeedhay Oktoobar 7, 2023, qarsoodiga Ilaahna hadda wuu dhammaanayaa, sida “uu ugu sheegay addoommadiisa nebiyada.” Dhammaadka dhaqdhaqaaqa waxaa lagu calaamadeeyey astaan “toddoba goor” ah, sidii uu bilowgii isla dhaqdhaqaaqaasba ahaa.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Waqtigii dhammaadka ee 1798, “toddobada jeer” ee cadhada Ilaah ee ka gees ahayd boqortooyadii woqooyi way dhammaatay; dhammaadkii dhaqdhaqaaqii Milleriyiintana, diidmada runnada la xidhiidha “toddobada jeer” ayaa calaamadisay kacdoonkii 1863. Ciise had iyo jeer wuxuu dhammaadka wax ku muujiyey bilowga wax kale, oo dhaqdhaqaaqii malaa’igtii kowaad (Milleriyiinta) wuxuu tusaale u yahay dhaqdhaqaaqa malaa’igta saddexaad (boqol iyo afartan iyo afar kun). Labada dhaqdhaqaaqba waxay ku bilaabmaan oo ku dhammaadaan “toddobada jeer.” Waxyaalahan lama allifi karo.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Kuwa xilalka masuuliyadda haya waa inayan isu beddelin mabaadi’da is-raacsiinta nafta iyo xad-dhaafka ah ee dunida, waayo ma awoodaan; oo xataa haddii ay awoodi lahaayeen, mabaadi’da Masiixa u eg ma oggolaan lahaayeen. Waxbarid fara badan ayaa loo baahan yahay in la bixiyo. ‘Bal yaa Isagu aqoon bari doonaa? oo yaase Isagu fahansiin doonaa cilmiga? Kuwa caanaha laga gudhiyey, oo naasaha laga soo qaaday. Waayo amarku waa inuu ahaadaa amar dul saaran amar, amar dul saaran amar; sadar dul saaran sadar, sadar dul saaran sadar; halkan wax yar, halkaanna wax yar.’ Sidaas ayaa erayga Rabbiga si samir leh carruurta loogu soo bandhigayaa oo hortooda lagu hayaa, iyada oo ay sameynayaan waalidiin rumaysan erayga Ilaah. ‘Waayo bushimo turunturooda iyo af kale ayuu dadkan kula hadli doonaa. Kuwuu ku yidhi, Kanu waa nasashada aad ku nasin kartaan kii daallan; kanuna waa qabowjinta; hase ahaatee ma ay maqli doonin. Laakiinse eraygii Rabbigu wuxuu iyaga u ahaa amar dul saaran amar, amar dul saaran amar; sadar dul saaran sadar, sadar dul saaran sadar; halkan wax yar, halkaanna wax yar; si ay u tagaan, oo dib ugu dhacaan, oo loo jebiyo, oo dabin loogu qabto, oo la qabsado.’ Maxaa loo sababeeyey?—maxaa yeelay ma ay dhegaysan eraygii Rabbiga ee iyaga u yimid.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Taas macnaheedu waa kuwa aan helin waxbarid, balse xigmaddooda ay iyagu leeyihiin ku dhegganaaday, oo doortay inay naftooda ku shaqeeyaan sida waafaqsan fikradahooda. Rabbigu kuwaas wuxuu siiyaa imtixaanka, si ay ama u qaataan mowqifkooda oo ay ula socdaan taladiisa, ama u diidaan oo u sameeyaan sida waafaqsan fikradahooda, dabadeedna Rabbigu wuxuu uga tegi doonaa natiijada la hubo. Jidadkeenna oo dhan, iyo adeeggeenna oo dhan ee Ilaah, Isagu wuxuu inagu leeyahay, ‘Qalbigaaga i sii.’ Waa ruuxa is-hoosaysiiya oo wax la bari karo ka uu Ilaah doonayo. Waxa salaadda siiya wanaaggeeda gaarka ahuna waa xaqiiqada ah in ay ka neefsato qalbi jacayl iyo addeecid leh.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Ilaah wuxuu dadkiisa ka doonayaa waxyaalo gaar ah; haddii ay yidhaahdaan, Qalbigayga u hibayn maayo inaan waxan sameeyo, Rabbigu wuxuu u daayaa inay ku sii socdaan waxa ay u malaynayaan inuu yahay garsoor xigmad leh, iyagoo aan lahayn xigmadda samada, ilaa Qorniinkan [Ishacyaah 28:13] la oofiyo. Idinlama oggola inaad tidhaahdaan, Waxaan raaci doonaa hanuunka Rabbiga ilaa meel gaar ah oo la jaanqaadaysa garashadayda, dabadeedna aad ku dhegganaataan fikradihiinna gaarka ah, idinkoo diidaya in laydinku qaabeeyo ekaanshaha Rabbiga. Su’aashu ha noqoto, Kanu ma doonista Rabbiga baa? ee yaanay noqon, Kanu ma ra’yiga ama garsoorka ——— baa?” Testimonies to Ministers, 419.