The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Habka imtixaanka ee bilaabma marka malaa’igta soo degto waxaa lagu matalayaa imtixaanka ah in buugga laga qaato gacanta malaa’igta oo la cuno iyo in kale. Kuwii doortay inay fariinta cunaan ayaa markaas loo qaddaray niyad-jab, halka kooxdii diidday inay cuntaanna laga tegay. Buugga yar ee la doonayay in la cuno wuxuu matalayay “korodhka aqoonta” ee fariinta markii ugu horraysay shaabadda laga furay “wakhtiga dhammaadka” ha ahaato 1798 ama 1989, dabadeedna markii dambe loo habeeyey farriin jiilka markaas nool kula xisaabtami lahayd iftiinka aqoonta korodhay. Mid kasta oo ka mid ah labadaas taariikhood, mar haddii wax sii sheegidda Islaamka la oofiyey, markaas fariinta lagu matalayay buugga ku jira gacanta malaa’igta waa la aqbalay ama waa la diiday. Haddii fariinta uu buuggu matalayo la diido, kuwii sidaas yeela, haddana weli doonaya inay ilaashadaan qirashada ah inay weli yihiin kuwa Ilaah doortay, waxaa lagu khasbaa inay soo saaraan fariin roob-dambeed been-abuur ah.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
Bishii Sebtembar 11, 2001, fallaagdooyinkii hore ee jiilashii Adventism-ka ayaa mar kale laga dhigay arrimo imtixaan ah. Cutubka labaad ee Xabaquuq wuxuu tilmaamayaa dood ka dhacda taariikhda nebinnimada ee halkaas lagu matalay, taas oo ah sadar nebinnimo oo isbarbar socda masalka tobanka bikradood. Markii waardiyuhu weydiiyey waxa uu ku jawaabi doono taariikhda masalka tobanka bikradood, waxaa lagu amray inuu “qoro muujinta, oo looxyada ku caddee.” Waardiyayaashii taariikhda Millerite-ku waxay soo saareen shaxdii 1843 sannadkii 1842, waxaana soo saaristeedu noqotay astaan-jid. Waxay ahayd “muujintii” Xabaquuq 2, oo looxyada lagu caddeeyey, taas oo ahayd inay ku hadasho dhammaadka.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
Wax yar ka dib Sebtembar 11, 2001, kuwii gartay hawlgalka Islaamka ee hoogga saddexaad, waxaa loo hoggaamiyey inay ku noqdaan “jidadkii hore” ee Yeremyaah, oo ay ku socdaan dhexdiisa. “Jidadkii hore” waxay aqoonsadeen in saddexda hoog ee Muujintii cutubka siddeedaad, aayadda saddex iyo tobnaad, ay matalayeen doorka nebiyadeed ee Islaamka. Isla markiiba dabadeed, Future for America waxay billowday inay dib u soo saarto labada jaantus ee Xabaquuq cutubka labaad isla halkii qudha ee taariikhda isbarbar socda ee Milleriyiinta, labada jaantusna waxaa loo soo bandhigay sidii calaamad jidka ah, taas oo lagu matalay soo saariddii jaantuskii 1843, sannadkii 1842.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Bishii Maay, 1842, waxaa Boston, [Massachusetts], lagu qabtay Shir Guud. Furitaankii shirkaas, walaalaha Charles Fitch iyo Apollos Hale oo ka socday Haverhill, waxay soo bandhigeen waxsii sheegyada sawir ahaan loo muujiyey ee Daanyeel iyo Yooxanaa, kuwaas oo ay ku rinjiyeeyeen maro, oo ay la socdeen tirooyinka waxsii sheegyada, iyagoo muujinaya rumoobiddooda. Walaal Fitch, isagoo shirka hortiisa ka sharraxaya shaxdiisa, wuxuu yiri, intii uu baadhayey waxsii sheegyadan, wuxuu ku fikiray in haddii uu heli karo wax noocan oo kale ah sida halkan lagu soo bandhigay, ay mawduuca fududayn lahayd oo ay uga dhigi lahayd mid isaga uga sahlan inuu dadweyne hortood ku soo bandhigo. Halkan waxaa jidkeenna ku soo kordhay iftiin dheeraad ah. Walaalahani waxay samaynayeen wixii Rabbigu ku tusay Xabaquuq araggiisii 2,468 sano ka hor, isagoo leh, ‘Qor aragga oo ka dhig mid looxyada si cad ugu qoran, inuu ku ordo kii akhriyaa. Waayo, araggu weli waa wakhti la cayimay leh.’ Xabaquuq 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Kaddib markii in muddo ah arrintaas laga dooday, waxaa si aqlabiyad buuxda ah loogu codeeyay in la lithograph-gareeyo saddex boqol oo la mid ah kan this one, taas oo markiiba la fuliyey. Waxaa loogu yeedhay ‘jaantusyadii ‘43.’ Kani wuxuu ahaa Shir aad u muhiim ah.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Waxay ahayd maragga mideysan ee macallimiintii iyo wargeysyadii Imaatinka Labaad, markii ay ku taagnaayeen ‘iimaankii asalka ahaa,’ in daabacaadda jaantusku ay ahayd dhammaystirka Xabaquuq 2:2, 3. Haddii jaantusku ahaa mawduuc wax sii sheegid ah (oo kuwa diida ay ka tegayaan iimaankii asalka ahaa), markaas waxaa ka dhalanaysa in 457 BC uu ahaa sannadkii laga bilaabi lahaa xisaabinta 2300ka maalmood. Waxay ahayd lagama maarmaan in 1843 uu noqdo wakhtigii ugu horreeyey ee la daabaco si ay ‘ri’yadu’ ‘u raagto,’ ama ay u jirto wakhti raagis ah, kaas oo kooxdii bikradaha ahayd ay ku gam’i lahayd oo ku seexan lahayd mawduuca weyn ee wakhtiga, wax yar ka hor intii aan lagu toosin Qayladii Habeenbadhka.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Haddaba taariikhdeennu waxay muujinaysaa in ay jireen boqolaal wax ka barayay isla jaantusyada taariikheed ee uu William Miller ka barayay, dhammaantoodna isku nooc ah. Markaas waxay ahayd midnimada farriinta, dhammaantoodna ku wada saabsan hal mawduuc, imaatinka Rabbi Ciise waqti go’an, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
Dib-u-daabacaadda jaantusyadii 1843 iyo 1850, ee taariikhda si toos ah uga dambaysay Sebtembar 11, 2001, waxay si la mid ah u ahayd dhammaystiridda Xabaquuq labaad, sida ay daabacaaddii jaantuskii 1843 u ahayd sannadkii 1842. Samaynta looxyadu waa qayb ka mid ah qisada Xabaquuq cutubka labaad, waana inay dhacdaa. Sebtembar 11, 2001, fallaagadii 1863 mar kale ayaa lagu celiyey kuwaas Adventistayaasha La’odikiyaanka ah ee diiday inay ku noqdaan Yeremyaah “jidadkii hore.”
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Cadowgu wuxuu doonayaa inuu maskaxda walaalaheen iyo gabdhaheenba ka leexiyo hawsha ah diyaarinta dad istaagi kara maalmahan ugu dambeeya. Xeeldheerayaashiisa khiyaanada leh waxaa loo habeeyey in maskaxda laga fogeeyo khataraha iyo waajibaadka saacaddan. Waxay qiimeeyaan iftiinkii Masiixu samada uga yimid inuu Yooxanaa siiyo dadka Isaga, iyagoo u arka wax qiimo yar leh. Waxay baraan in muuqaallada inaga horreeya aysan lahayn muhiimad ku filan oo mudan fiiro gaar ah. Waxay waxba kama jiraan ka dhigaan runta asalkoodu samada yahay, oo waxay dadka Ilaah ka dhacaan waayo-aragnimadoodii hore, iyagoo halkii ka siinaya cilmi been ah. ‘Rabbigu sidaasuu leeyahay: Jidadka istaaga oo eega, oo weyddiiya waddooyinkii hore, meesha jidka wanaagsanu yahay, oo ku socda.’ [Yeremyaah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
“Yaan midinna ha isku dayin inuu dumo aasaaska rumaysadkeenna,—aasaaskaas oo la dhigay bilowgii hawshayada, iyada oo lagu marayo daraasad tukasho leh oo Ereyga ah iyo muujin. Aasaasyadan ayaannu ku dul dhisaynay in ka badan konton sannadood. Dadku waxay u malayn karaan inay heleen jid cusub, inay dhigi karaan aasaas ka adag kii hore loo dhigay; laakiin tani waa khiyaano weyn. ‘Ninna aasaas kale ma dhigi karo kan la dhigay mooyaane.’ [1 Corinthians 3:11.] Waagii hore, kuwo badan ayaa ku hawllanaa inay dhisaan rumaysad cusub, inay aasaasaan mabaadii’ cusub; laakiin immisa ayey dhismahoodu taagnaa? Si dhakhso ah ayuu u dumay; waayo, laguma dhisin Dhagaxa.” Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Yeremyaah wuxuu caddeynayaa in lagu socdo “jidadkii hore” ay tahay in la helo “nasashada”, nasashaduna waa “roobka dambe”, kaas oo billowday markii quruumihii ka cadhoodeen Sebtembar 11, 2001, markii dhismayaashii waaweynaa ee Magaalada New York ay soo dhaceen. Kuwii markaas farriinta cunay waxay noqdeen waardiyayaashii Xabaquuq oo loo amray inay “qoraan muujinta, oo ay ka dhigaan mid cad”. Yeremyaah wuxuu tilmaamayaa isla waardiyayaashaas qudhooda intii lagu jiray wakhtiga “nasashada”, taas oo ah “roobka dambe”.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Sidaasuu Rabbigu leeyahay, Jidadka istaaga, oo fiiriya, oo weyddiista waddooyinkii hore, meesha ay ku taal jidka wanaagsan, oo ku socda; markaasna waxaad naftiinna u heli doontaan nasasho. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waxaan idin dul saaray waardiyayaal, anigoo leh, Dhegaysta codka buunka. Laakiinse iyagu waxay yidhaahdeen, Ma dhegaysan doonno. Yeremyaah 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Buunka ay ahayd inay afuufaan waa buunka lixaad ee hoogga labaad ee taariikhda Millerite, maalmaha dambena waa buunka toddobaad ee hoogga saddexaad. Ilaaliyayaasha Xabaquuq, oo ah ilaaliyayaasha Yeremyaah, waxay dhawaaqaan farriin digniin ah oo, fallaagadii 1888 dhexdeeda, la diiday. Buunka lixaad ee la diiday 1888 wuxuu ahaa farriintii loo diray La’odikiya.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Fariintii nala siiyey oo loo maray A. T. Jones iyo E. J. Waggoner waa fariinta Ilaah ee kiniisadda La'odikiya; hoogna ha ku dhaco qof kasta oo qirta inuu runta rumaysan yahay, haddana aan kuwa kale u iftiimin fallaadhaha Ilaah-bixiyey.” The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Farriinta buunka toddobaad ee 1888, waxaa markii ugu horraysay laga dhawaajiyey La’odikiya sannadkii 1856, dabadeedna farriinta La’odikiya waxaa lagu meeleeyey macnaha iftiinka sii kordhaya ee “toddobada goor.” Sebtembar 11, 2001 baaqii loogu soo noqonayey jidadkii hore ee Yeremyaah, oo lagu soconayey dhexdooda si loo helo farriinta roobka dambe, waxa uu ku jiray farriinta digniinta ee Buunka toddobaad oo loo matalay sida farriinta loo diray La’odikiya, iyo “toddobada goor,” oo ah astaanta aasaaska.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
“Beenta” lagu aqoonsaday waxsii sheegidda ee soo saarta marin-habaabinta xoogga leh ee qoraalladii Bawlos, waxa lagu dhex beeray jiilkii saddexaad ee Adventism-ka La’odikiya sannadkii 1931, lix iyo toban sano ka dib geeridii nebiyaddii. “Beenta” timid jiilkaas saddexaad waxay waxsii sheegid ahaan ku taallaa muddada lagu metelay “haweenkii u ooyayey Tammuus,” sidaas darteedna waxay la xidhiidhaa farriinta roobka dambe ee beenta ah.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Faahfaahinta sida “beenta” loo faafiyey waa in la garto, sida oo kale waa in la garto doorka nebiyadeed ee “beenta” ku leedahay waxsii-sheegga wakhtiga dhammaadka. Nimanka quudhsiga leh ee Yeruusaalem xukuma wakhtiga roobka dambe, kaas oo ah wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun, waxay jiilkii saddexaad ee Adventism-ka ku abuureen farriin been ah oo ku saabsan roobka dambe, sida ay u metelayaan “dumarkii Tammuus u ooyayey” ee ku xusan Yexesqeel cutubka siddeedaad. Farriintooda beenta ah ee roobka dambe waxa sidoo kale Yexesqeel ku metelay aasaas been ah, derbi been ah oo ilaalin ah, iyo farriin been ah oo nabad iyo ammaan ah.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
Miyeydnaan arag riyo aan waxba ka jirin, oo miyeydaan ku hadlin faal been ah, idinkoo leh, Rabbigu sidaas buu yidhi; in kastoo aanan anigu hadlin? Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay: Maxaa yeelay, wax aan waxba ahayn baad ku hadasheen, oo been baad aragteen, haddaba bal ogaada, anigu waan idin gees ahay, ayaa Sayidka Rabbiga ahu leeyahay. Gacantayduna waxay ku soo degi doontaa nebiyada arka wax aan waxba ahayn oo fala beenta; iyagu kama mid ahaan doonaan shirka dadkayga, lagumana qori doono qornaalka reer binu Israa'iil, mana geli doonaan dalka Israa'iil; oo waxaad ogaan doontaan inaan anigu ahay Sayidka Rabbiga ahu. Waayo, xataa maxaa yeelay dadkaygii bay habaabiyeen iyagoo leh, Nabad; mana jirin nabad; mid baa derbi dhisay, oo bal ogaada, kuwo kalena waxay ku malaaseen dhoobo aan la adkayn: Kuwii ku malaasay dhoobo aan la adkayn waxaad ku tidhaahdaa, Wuu dumi doonaa; roob daadad wata ayaa iman doona; oo idinkuna, dhagaxyo waaweyn oo roobdhagaxyaale ahow, waad soo dhici doontaan; oo dabayl duufaan ahuna way kala jeexi doontaa. Bal eeg, markii derbigu dumo sow laydinkuma odhan doono, Meeday malaastii aad ku malaasteen? Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Anigu waxaan ku kala jeexjeexi doonaa dabayl duufaan ah xanaaqayga; oo roob daadad wata ayaa cadhadayda ku iman doona, iyo dhagaxyo waaweyn oo roobdhagaxyaale ah oo xanaaqayga ku baabbi'in doona. Sidaasaanna u dumin doonaa derbigii aad ku malaasteen dhoobo aan la adkayn, oo dhulka ayaan ku soo ridi doonaa, si aasaaskiisu u soo baxo; wuuna dumi doonaa, oo idinkuna dhexdiisa ayaad ku baabbi'i doontaan; oo waxaad ogaan doontaan inaan anigu ahay Rabbiga. Sidaasaan cadhadayda ugu dhammaystiri doonaa derbiga iyo kuwii ku malaasay dhoobo aan la adkayn, oo waxaan idinku odhan doonaa, Derbigii mar dambe ma jiro, mana jiraan kuwii malaasay; kuwaas oo ah nebiyadii Israa'iil oo Yeruusaalem wax ka sii sheegayay, oo iyada riyooyin nabadeed u arkayay, iyadoo aan nabad jirin, ayaa Sayidka Rabbiga ahu leeyahay. Yexesqeel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Beenta iyo been-abuurka ay nimanka quudhsadayaasha ah ee Yeruusaalem ku hoos dhuuntaan ee ku xusan Ishacyaah cutubyada siddeed iyo labaatanaad iyo sagaal iyo labaatanaad, ugu dambayntii waxaa lagu xukumi doonaa oo lagu baabbi’in doonaa “karbaashka fatahadda ah.”
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Xukunna waxaan u dhigi doonaa heerka cabbirka, xaqnimadana miisaanka toosan; oo roobdhagaxyaaluhu waxay xaaqi doonaan magangalkii beenta, biyuhuna waxay qarqin doonaan meesha lagu dhuunto. Oo axdigiinna dhimashada lala galay waa la baabi’in doonaa, oo heshiiskiinna naarta la gashayna ma sii jiri doono; marka belaayada fatahaadda ahi ay dhex marto, markaas iyadaa idin tuman doonta. Ishacyaah 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
“Karbaashii xad-dhaafka ah” ee Ishacyaah waa “roobka da’aya ee xad-dhaafka ah” ee Yexesqeel, kaas oo lagu soo dejiyo kuwa “beenta ku faaliya waxsheegid,” iyagoo soo bandhigaya “riyo aan waxba tarayn” oo leh “Sayidku sidaas buu leeyahay,” “inkastoo” Sayidku “uusan hadlin.” “Beenta” ay nimankii hore ku hoos dhuuntaanna waxaa lagu matalay wax ay ku andacoonayaan in Sayidku ka hadlay, sidaas darteed waa “been” ku saabsan Erayga Ilaah. Ama waxay caqiido ka timid Erayga Ilaah u aqoonsadeen qalad, ama si qaldan bay u sheegteen in Ilaah fahamkooda hagay (Ilaah baa hadlay), iyagoo ka hadlayay caqiido ka mid ah Kitaabka Quduuska ah.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
“Beentii” timid sannadkii 1931, waxay ahayd sheegasho ah in Sister White ay taageertay aragtida beenta ah ee ku saabsan “the daily” ee ku jirta kitaabka Daanyeel. Aragtidaas beenta ah ee leh in “the daily” ay matasho adeegga Masiixa ee meesha quduuska ah, waxay ku dhisnayd “been” sheeganaysay in sannadkii 1910, Ellen White ay A. G. Daniells u sheegtay in aragtida isaga iyo Prescott ee ku saabsan “the daily” oo matalaysa adeegga Masiixa ee meesha quduuska ah ay dhab ahaan sax ahayd, in kastoo ay si toos ah uga soo horjeedeen erayadeeda qoran ee cad.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Aragtida beenta ah ee ku saabsan “kan joogtada ah,” oo markaas (1931) laga aasaasay Adventism-ka La’odikiya, waxay noqotay saldhigga fiqiga ah ee loo adeegsaday in lagu dhiso farriin uu Ezekiel ku tilmaamay “nabad iyo ammaan.” Doodaha kala duwan ee loo adeegsaday in lagu taageero saldhiggaas beenta ah waa qadaadiicda been-abuurka ah iyo dahabka been-abuurka ah ee kala duwan ee Miller ku arkay riyadiisii. Dhammaadka riyadiisa, dahabkiisii asalka ahaa waxaa si buuxda u daboolay waxyaalaha been-abuurka ah iyo qashinka, qashinkaas iyo dahabka iyo qadaadiicda been-abuurka ahna waxay matalaan farriintii ku dhisnayd qaladkooda aasaasiga ah ee ahaa in “kan joogtada ah” uu metelo adeegga Masiixa ee meesha quduuska ah.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Qaybta Yexesqeel, qashinka iyo dahabka been-abuurka ah waxaa lagu matalay “derbi” lagu dhisay sibidh aad u liita oo aan istaagi karin culayska “dabaysha duufaanta leh” ama “roobka daadadka ah” hoostiisa.
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Nabigii caasiga ahaa ee ka yimid Yahuudah oo canaantay Yerobocaam, ugu dambayntii waxa uu ku dhintay dhexdii “dameer” iyo “libaax”. Libaaxu wuxuu u taagan yahay Baabuloon, dameerkuna wuxuu u taagan yahay Islaamka. Labada caqiido ee Adventism-ka La'odikiya aanu arki karin, kuwaas oo uu matalayo dhimashada nabigii caasiga ahaa, waa farriinta baabtiisnimada (libaaxa), iyo farriinta Islaamka ee hoogga saddexaad (dameerka).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
“Dabaysha duufaanka leh” ee Ezekiel waa astaan u ah “dabaysha daran ee la joojiyey” ee Ishacyaah kaga hadlay “maalinta dabaysha bari” ee cutubka toddoba iyo labaatanaad. “Dabaysha duufaanka leh” ee Ezekiel sidoo kale waa “afarta dabaylood” ee Muujintii cutubka toddobaad, kuwaas oo la haynayo ilaa addoommada Ilaah la shaabadeeyo. “Dabaysha duufaanka leh” ee Ezekiel sidoo kale waa farriintiisa ka timid “afarta dabaylood” ee cutubka toddoba iyo soddonaad, taas oo lafihii engeganaa ee dhintay nolol ugu soo celisa si ay u noqdaan ciidan xoog badan. “Dabaysha duufaanka leh” ee Ezekiel, oo duminaysa “derbiga lagu dhisay malaas aan la adkayn,” waa farriinta roobka dambe ee Hoogga saddexaad.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
“Roobka buuxdhaafaysa” ee Yexesqeel waa astaan u taagan baabbanimada, gaar ahaanna waa astaanta muddada qalalaasaha sharciga Axadda oo ka bilaabanta sharciga Axadda ee dhowaan imanaya ee Maraykanka. Nebigii caasiga ahaa ee Yahuudah ka yimid oo ku dhintay dameerka iyo libaaxa dhexdooda, wuxuu matalayay dhimashada Adventism-ka La’odikiya oo dhacda inta u dhexeysa Sebtembar 11, 2001, marka dameerku yimaado (hoogga saddexaad), iyo sharciga Axadda ee dhowaan imanaya (libaaxa). Dhimashada Adventism-ka La’odikiya waxay dhacdaa inta lagu jiro shaabadaynta boqol iyo afartan iyo afar kun oo bilaabatay markii quruumuhu cadhoodeen, hase yeeshee la xakameeyey Sebtembar 11, 2001, kuna dhammaata sharciga Axadda ee dhowaan imanaya. Dhimashadooda, sida lagu muujiyey nebiga caasiga ah, waxaa keena sababta ay ugu noqdeen habraacii Protestantism-ka riddada ah, in kastoo si toos ah loogu wargeliyey inaanay marnaba ugu noqon “shirkii kuwa wax quudhsada.”
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Dhimashadoodu waxay dhacaysaa taariikhda shaabadaynta boqol iyo afartan iyo afar kun. Isla marka dadkii Ilaah la shaabadeeyo, malaa’igtii wax baabbi’inaysay waxay bilaabaan shaqadooda. Laga bilaabo Sebtembar 11, 2001 ilaa xeerka Axadda ee dhowaan imanaya, xukunka kuwa nool waxaa lagu dhammaystiraa kiniisadda Ilaah, waayo, xukunku wuxuu ka bilaabmaa Yeruusaalem, wuxuuna ka bilaabmaa odayaashii hore ee ay ahayd inay ahaadaan waardiyayaasha dadka, laakiin ka tegay masuuliyadahoodii afar qarni. Kuwii shaabadda hela muddadaas waa calanka loo taagay quruumaha. Waxaa la shaabadeeyaa ka hor xeerka Axadda ee dhowaan imanaya, waayo, jidka keliya ee adhiga kale ee Ilaah loogu digi karo waa in la arko rag iyo dumar ku jira qalalaasaha xeerka Axadda oo haysta shaabadda Ilaah.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Shaqada Ruuxa Quduuska ahi waa inuu dunida ku qanciyo dembi, xaqnimo, iyo xukun. Dunida waxaa loo digi karaa oo keliya marka ay aragto kuwa runta rumaysan oo runta lagu quduus yeelay, kuna dhaqmaya mabaadi’ sare oo quduus ah, iyagoo si sarreeya oo kor loo qaaday u muujinaya xariiqda kala soocaysa kuwa xajiya amarrada Ilaah iyo kuwa cagahooda ku tuntiya. Quduus-ka-dhigista Ruuxu waxay iftiimisaa farqiga u dhexeeya kuwa leh shaabadda Ilaah iyo kuwa xajiya maalin nasasho oo been-abuur ah. Marka imtixaanku yimaado, waxaa si cad loo muujin doonaa waxa summadda bahalku tahay. Waa xajinta Axadda. Kuwa, ka dib markay runta maqleen, weli u sii tixgeliya maalintan inay quduus tahay, waxay sidaan saxiixa ninka dembiga, kan ku fikiray inuu beddelo wakhtiyada iyo sharciyada.” Bible Training School, December 1, 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Dhimashada Adventism-ka Laodikiya waxaa la dhammaystiraa inta lagu jiro taariikhda roobka dambe, oo bilaabay inuu si khafiif ah u da’o Sebtembar 11, 2001, waxaana la shubaa iyada oo aan qiyaas lahayn marka sharciga Axadda ee dhowaan imanaya yimaado, markaas oo Ilaah dhisay dabadeedna calan ahaan kor ugu qaado dad loo shaabadeeyey weligoodba.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Muddadaas taariikhda ah, kuwa ku jira Adventism-ka La'odikiya ee isu diyaarinaya inay helaan, oo heli doona, astaanta bahalka, waxaa lagu matalay shan iyo labaatanka nin ee qorraxda u sujuudaya ee ku xusan Yexesqeel cutubka siddeedaad. Iyagu waa kuwii aqbalay farriinta beenta ah ee Yexesqeel ee “nabad iyo ammaan,” taas oo matalaysa beddel been-abuur ah oo farriinta roobka dambe ee runta ah, taas oo ay ku dhawaaqayaan waardiyeyaasha runta ahi taariikhdaas. Aasaaska farriintaas beenta ah ee roobka dambe waa aqoonsiga ah in “kan joogtada ah” ee ku jira kitaabka Daanyeel uu yahay astaan Masiixa, halka dhab ahaan uu yahay astaan Shayddaanka. Aaminsanaantaas beenta ah ee aasaasiga ahi waa caqiidada ay “nimanka wax quudhsada oo dadka Yeruusaalem u taliya” adeegsadaan si ay u taagaan derbigooda aan malaasta lagu dhammayn.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Aqoonsiga “kan maalinlaha ah,” oo ah astaan Masiixa, waxa taariikh ahaan lagu hirgeliyey “been,” sannadkii 1931. Halkaas wixii ka dambeeyeyna waxaa la dhisay “derbiga” aan malaas lahayn ee qadaadiicda iyo dahabka been-abuurka ah. “Derbigaas” waxaa loo qaddaray inuu dumo marka ninka burushka wasakhda ahi yimaado si uu si buuxda u daahiro sagxaddiisa. Daahirintaas waxaa lagu dhammeeyaa muddada taariikhda nebinnimada ee u dhexaysa “dabaysha duufaanka leh” (dameerka 11-ka Sebtembar, 2001), iyo “roobabka daadadka wata” (libaaxa sharciga Axadda ee dhowaan imanaya). Taariikhdaas dhexdeeda nebiga caasiga ah waa la dilaa oo lagu aasaa xabaasha nebiga beenta ah ee Beytel. Sister White waxay “derbiga” nebinnimada ku aqoonsataa inuu yahay sharciga Ilaah.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
Nabigu halkan waxa uu ku sifaynayaa dad, xilli ay jirto ka leexasho guud oo laga leexday runta iyo xaqnimada, doonaya inay soo celiyaan mabaadi’da aasaaska u ah boqortooyada Ilaah. Iyagu waa kuwa hagaajiya dillaac lagu sameeyey sharciga Ilaah—derbiga uu ku hareereeyey kuwa uu doortay si uu u ilaaliyo, oo addeecidda amarradiisa caddaaladda, runta, iyo daahirsanaanta ay tahay gaashaankooda joogtada ah.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
“Erayo aan madmadow lahayn ayuu nebigu ku tilmaamayaa hawsha gaarka ah ee dadkan hadhay ee derbiga dhisa. ‘Haddaad cagtaada ka celiso sabtida, iyo inaad doonistaada samayso maalintayda quduuska ah; oo aad sabtida ugu yeedho farxad, tan quduuska ah ee Rabbiga, mid sharaf leh; oo aad isaga maamuusto, adigoon jidadkaaga raacin, ama doonistaada raadin, ama hadalladaada ku hadlin; markaas waxaad Rabbiga ku dhex farxi doontaa; anna waxaan ku fuulin doonaa meelaha dhaadheer ee dhulka, oo waxaan kugu quudin doonaa dhaxalkii Yacquub aabbahaa; waayo, afka Rabbiga ayaa saas ku hadlay.’ Ishacyaah 58:13, 14.” Prophets and Kings, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Bilowgii jiilka afraad ee Adventism-ka waxaa lagu calaamadeeyey daabacaadda buug, sidii bilowgii jiilka saddexaadba uu sidaas ahaa. Jiilka saddexaad wuxuu ku bilowday daabacaaddii The Doctrine of Christ ee W. W. Prescott, jiilkaasina wuxuu ku dhammaaday daabacaaddii Questions on Doctrine. The Doctrine of Christ wuxuu soo bandhigay injiil si ula kac ah uga madhnaa farriintii nebinnimo ee Millerite-ka. Questions on Doctrine wuxuu soo bandhigay injiil diiday shaqada quduus-ka-dhigista ee Masiixu dhammaystiro. The Doctrine of Christ wuxuu meesha ka saaray iftiinkii aragtida (chazon) ee taariikhda nebinnimada, halka Questions on Doctrine uu meesha ka saaray iftiinkii aragtida (Mareh) ee “muuqashada” Masiixa.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Labadaas buug dhexdooda waxaa lagu horumariyey farriinta beenta ah ee roobka dambe, taas oo ay matalayaan “haweenka u ooyaya Tammuus.” Taariikhdaas gudaheeda ayaa lagu faafiyey “beentii 1931.” Jiilkaas saddexaad (karaahiyada) waxa kale oo uu ku matalan yahay tanaasulka kaniisadda saddexaad ee Pergamos. Astaanta tanaasulka ee kaniisadda saddexaad waxay tilmaamaysaa hawsha lagu raadinayey aqoonsi laga helo hay’adaha dunyiga ah ee dejin jiray xeerarka fiqiga iyo xeerarka caafimaadka. Jiilka saddexaad ayay ahayd markii la dhammaystiray tanaasulka runta, kaas oo ay ku jirtay soo gelinta iyo adkaynidda adeegsiga Kitaabbada Quduuska ah ee laga turjumay qoraallo gacmeedyo kharribmay.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
Sannadkii 1957, buuggii Questions on Doctrine wuxuu matalay isdhiibidda runta aasaasiga ah ee injiilka. Runtuna waxay tahay in Ciise u dhintay inuu naga badbaadiyo dembiga “ka”, laakiin inuusan u dhiman inuu nagu badbaadiyo dembiga “gudihiisa.” Waxbaridda Katooligga iyo Protestant-ka riddowga ah ee leh in nin uusan addeeci karin Erayga Ilaah waa doodda weligeed ah ee Shayddaanka. Dadku way addeeci karaan, waana inay addeecaan Erayga Ilaah, xataa haddii Shayddaanku ku doodo in “hubaal ma dhiman doontaan.” Aragtida dhacday ee Protestant-ka riddowga ah ee leh in dadku aysan ka adkaan karin dembiga, sidaas darteedna dadku aysan addeeci karin sharciga Ilaah ilaa Ciise si sixir u eg ugu beddelo mashiinno addeeca markuu yimaado mar labaad, ayaa lagu dhex daray waxbaristii buugga Questions on Doctrine.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Sannadkii 1957, jiilkii afraad ee Adventism-ka La’odikiya ayaa billowday, derbigeedii aan la malaasin (sharciga)na waa la taagay; sidaas darteedna waxa la dejiyey mantiqii u saamaxaya shan iyo labaatanka nin ee waayeelka ah inay qorraxda u sujuudaan marka la gaaro gunaanadka wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun. Derbigaas aan la malaasin, oo ah rumaysnaanta ah in dhawridda sharciga Ilaah aanay suurtagal ahayn, ayaa la xaaqaa marka “derbiga” kala-soocidda Kaniisadda iyo Dawladdu la qaado, taasoo dhacaysa xeerka Axadda ee dhowaan imanaya. Xeerka Axaddu waa roobabka daadadka badan, ama sida Ishacyaah u dhigay, waa karbaashka qulqulaya; daadkaauna wuxuu ka bilaabmaa xeerka Axadda ee dhowaan imanaya ee Maraykanka.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Marka sharciga Axadda ee Maraykanka la dhaqan-geliyo, cadowgu (baadarigu) wuxuu u soo galaa “sidii daad” (“karbaashka qarxan”), waana markaas marka “calanka” laga taago isaga ka gees ah. Waana markaas marka “derbiga aan malaasta lagu adkayn” ee Adventisnimada La’odikiya ay ku dhistay ku-dhaqanka khaldan ee “allabariga joogtada ah” la xaaqo.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Sida shuqulladiinnu, sidaasuu u abaalmarin doonaa; cadho ayuu ku soo dejin doonaa kuwa isaga colka ku ah, oo abaalgud buu siin doonaa cadaawayaashiisa; jasiiradahana wuxuu u gudin doonaa abaalgudkoodii. Oo waxay magaca Rabbiga kaga cabsan doonaan xagga galbeedka, ammaantiisana xagga qorrax ka soo baxa. Markii cadowgu u soo galo sida daad oo kale, Ruuxa Rabbigu calan buu kaga taagi doonaa. Oo Bixiyuhu wuxuu iman doonaa Siyoon, iyo kuwa reer Yacquub ah oo xadgudubka ka soo noqda, ayaa Rabbigu leeyahay. Aniguse, axdigayga aan iyaga la leeyahay waa kan, ayaa Rabbigu leeyahay; Ruuxayga kugu kor yaal, iyo erayadayda aan afkaaga geliyey, kama tegi doonaan afkaaga, ama afka farcankaaga, ama afka farcanka farcankaaga, ayaa Rabbigu leeyahay, tan iyo hadda iyo weligeedba. Kac, iftiin; waayo, iftiinkaagii waa yimid, oo ammaanta Rabbiguna way kugu soo baxday. Waayo, bal eeg, gudcur baa dhulka dabooli doona, oo madow weynna dadyowga; laakiinse Rabbigu wuu kugu soo bixi doonaa, oo ammaantiisana waa lagugu arki doonaa. Oo quruumuhuna iftiinkaaga ayay u iman doonaan, boqorraduna iftiinka soo bixitaankaaga. Ishacyaah 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Quruumaha waxay u yimaadaan iftiinka marka ammaanta Ilaah ay saaran tahay dadkiisa, taasuna waxay dhacdaa marka cadowgu u soo galo sida daad. Marka cadowgaasu soo galo, Ilaah wuxuu ka taagaa calan (astaan) isaga ka gees ah. Ammaanta Rabbiga ee saaran dadkaas ay Quruumuhu ka jawaabaan waa dabeecaddiisa, dabeecaddiisuna dembi ma gasho. Waa farriin nabad iyo ammaan been ah oo dhigta in ragga iyo dumarku aanay ka adkaan karin dembiga. Farriintaasu waa farriin roob-dambe oo been ah oo la naadiyo inta lagu jiro wakhtiga farriinta runta ah ee roob-dambe, taas oo timid Sebtembar 11, 2001. Farriintaas beenta ahi waa farriin been ah oo ku saabsan sharciga Ilaah, kaas oo ah “derbiga.” Caqiidadaas beenta ahi waxaa lagu metelaa buugga Questions on Doctrine, kaas oo calaamadeeyey imaanshaha jiilka afraad ee ugu dambeeya ee Adventism-ka La'odikiya.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
11‑kii Sebtembar, 2001, afartii fallaagow ee Adventism‑ka La’odikeeya waxay yimaadeen si ay jiilkaas ugu dambeeya ugu tijaabiyaan dembiyadii aabbayaashood. Taariikhdaas Ilaah wuxuu dadkiisa ku amray inay ku noqdaan jidadkii hore ee Yeremyaah, si ay u fahmaan una aqbalaan farriinta aasaasiga ah ee lagu metelay dahabkii Miller. Haddii ay sidaas yeelaan, waxay heli lahaayeen roobka dambe, kaas oo Yeremyaah ugu yeedhay “nasashada.” Baaqii loogu yeedhay in lagu noqdo jidadkii hore wuxuu ahaa ku‑celin imtixaankii dhaliyey fallaagadii 1863.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
11-kii Sebtembar, 2001, oo ah “maalinta dabaysha bari iyo dabayl qallafsan” ee Ishacyaah, “heestii beerta canabka” waxay ahayd in la qaado kuwa ku jira Muujintii cutubka afar iyo tobnaad, aayadda saddexaad, iyo sidoo kale cutubka shan iyo tobnaad, aayadda saddexaad, kuwaas oo qaada heestii Muuse iyo Wanka. Heestaasu waa farriinta La’odikiya oo caddaynaysa in dadkii markii hore la doortay markaas laga gudbayay, waayo Ilaah markaas wuxuu ku jiray hawsha uu beertiisa canabka ugu wareejinayay rag iyo dumar soo saari lahaa midhihii loogu talagalay beerta canabka. Farriintaas beerta canabka ku saabsan waa farriinta La’odikiya, taas oo ahayd farriintii Jones iyo Waggoner soo bandhigeen xilligii fallaagadii 1888.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
11-kii Sebtembar, 2001, roobkii dambe ayaa billowday, doodda ku jirta cutubka labaad ee Xabaquuqna waxay aqoonsanaysaa koox soo bandhigtay farriinta labada loox, waayo waxay ku noqdeen jidadkii hore ee Yeremyaah, oo waxay helayeen “nasasho iyo qabowjin,” taasoo Ishacyaah ku aqoonsanayo in lagu keeno kuwa hab-raacoodu yahay “xarriiq dusheeda xarriiq.” Doodda ay ku lug lahaayeen waxay ka horjeedday farriin been ah oo ku saabsan roobka dambe, taas oo ay matalaysay “dumarkii u ooyayay Tammuus,” kuwaas oo dadka hurda ee La'odikiya ku dhiirrigelinayay farriin nabad iyo ammaan ah.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Farriinta nabadda iyo ammaanku waxay ku doodaysaa in aanay suurtagal ahayn in ragga iyo dumarku dembi la’aan ahaadaan, sidaas darteedna Ilaah uu keliya ku caddayn karo oo uu caddayn doono “gudahooda” dembiyadooda. Ragga quudhsadayaasha ahi waxay ku andacoodaan in farriintooda nabadda iyo ammaanku ay tahay farriinta runta ah ee xaqnimada rumaysadka lagu helo ee ay soo bandhigeen Jones iyo Waggoner, hase yeeshee waxay ka tagaysaa runta ah in kii Ilaah xaq ka dhigo uu isaguna quduus ka dhigo; waayo, Ilaah uma uu dhiman inuu dadka ku badbaadiyo dembiyadooda gudaheeda, ee wuxuu u dhintay inuu ka badbaadiyo dembiyadooda.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
Sebtembar 11, 2001, waxay calaamadisay bilowgii muddadii shaabadaynta boqol iyo afartan iyo afar kun, taas oo ku dhammaanaysa iyadoo kooxi hesho shaabadda Ilaah, sida ay matalaan kuwa u taaha oo u ooya karaahiyada ka jirta kiniisadda iyo dalka, halka koox kalena dhabarka u jeediyeen macbudka, meesha shaqada ugu dambaysa ee malaa’igta saddexaad lagu fulinayo, oo ay qorraxda u sujuudayaan. Taariikhda Milleriyiintu waxay sawiraysaa taariikhda dhaqdhaqaaqa malaa’igta saddexaad, sidaas yeelkeedna ugu sarrayntu waxay ku saabsan tahay farriinta roobka dambe iyo waayo-aragnimada ay ku soo saarto kuwa doorta inay cunaan.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Diidmada in la iska daayo fikradihii hore loo qaatay, iyo in runtaan la aqbalo, ayaa ahayd saldhigga qayb weyn oo ka mid ah mucaaradaddii ka muuqatay Minneapolis ee ka gees ahayd farriintii Rabbiga ee loo soo mariyey Walaalaha Waggoner iyo Jones. Isagoo kiciyey mucaaradkaas, Shayddaanku wuxuu ku guulaystay inuu dadkeenna ka xannibo, qiyaas weyn, xoogga gaarka ah ee Ruuxa Quduuska ah oo Ilaah jeclaa inuu siiyo iyaga. Cadowgu wuxuu ka horjoogsaday inay helaan waxtarkaas ay iyagu yeelan lahaayeen xagga gaadhsiinta runta dunida, sida rasuulladu ugu naadiyeen ka dib maalintii Bentekoste. Iftiinka la doonayo inuu ammaantiisa ku iftiimiyo dhulka oo dhan waa la iska caabiyey, oo falka walaalaheenna awgiis ayaa qiyaas weyn dunida looga fogeeyey.” Selected Messages, book 1, 235.