If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Haddii aad si dhow u fiirisay tuduca ugu dambeeya ee maqaalkii hore, waxaad arki lahayd isha asalka ah ee tuducaas oo laga helayo buugga Early Writings, kaas oo A. G. Daniells uu sheeganayo inuu watay intii lagu jiray wareysigiisii ku saabsanaa mawduuca “the daily” ee uu la yeeshay Sister White sannadkii 1910. Kuwii ku hawlanaa inay dhisaan “beenta” ah in “the daily” uu ka dhigan yahay adeegga Masiixa ee meesha quduuska ah waxay u baahnaayeen inay wiiqaan taageeradii tooska ahayd oo caddeyd ee Sister White siisay aragtida saxda ah ee la siinayay kuwii ku dhawaaqay qaylada saacadda xukunka. “Beenta” ay ikhtiraaceen waxay ahayd in digniinta keliya ee Sister White si gaar ah uga hadlayay ay ahayd digniinta ku saabsan waqti cayimidda. Taas ayaa ah waxa Arthur White ku dadaalayo inuu ku sugo taariikh-nololeedkiisa, waana waxa aabbihii, wiilka Ellen White, iyo Daniells ay isku dayayeen inay ku caddeeyaan wareysiga la ikhtiraacay.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Sida hore loo xusay, ma jiro wax diiwaan ah oo ku saabsan wax wareysi ah oo dhex maray Walaasha White iyo Daniells oo ku saabsanaa mawduuca “the daily.” Wareysiga la sheegayo waxaa la soo jeediyey sannadkii 1931. Haddii Walaasha White ay wareysi dhacay 1910 ku ansixisay aragtida dhacday ee Daniells ee “the daily,” maxaa ku kallifi lahaa isaga—qof ay Walaasha White ku tilmaantay inuu aad ugu dadaalayey faafinta aragtidiisa—inuu ka aamuso ansixinteeda muddo kow iyo labaatan sannadood ah? Ma ahayn wareysi; waxay ahayd hal-abuur been ah.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Hindisidda waraysiga waxaa loo adeegsatay in macnaha hadalkeedii ku saabsanaa “kan joogtada ah” loo dhigo sidii inuu ahaa wax ku yimid si ku-meel-gaar ah digniinteedii ka dhanka ahayd waqti cayimidda, Arthur White-na wuxuu farahiisa ku reebay beenta sida uu ugu soo bandhigay taariikhdii 1931. Isagoo Masiixi ah, waxay ahayd inuu si fudud u soo tebiyo taariikhda, kana daayo dib-u-qorista taariikhiga ah isla’egta. Waxaan maqaalkii hore ku soo gabagabaynay tuducii 1850, kaas oo tuduca ku jira Early Writings laga soo dheegtay. Hadalku markii ugu horraysay wuxuu soo baxay 1850, gudaha Review, dabadeedna mar kale buugga Experience and Views. Markii saddexaad ee uu soo baxo waa buugga Early Writings, hase ahaatee, intii uu u kobcayay buugga Early Writings isbeddello gaar ah ayaa dhacay. Si kastaba ha ahaatee, ma nihin kuwo odhan lahaa qoraallo badan oo ka mid ah Ruuxa Waxsii sheegidda ayaa la beddelay sida qaar ku doodaan iyagoo dadaal ugu jira inay sumcad-dilaan shaqadeeda.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Rabbigu wuxuu i tusay in shaxdii 1843 uu gacantiisu hagaysay, oo aan qayb ka mid ahba la beddeli karin; in tirooyinku ahaayeen sidii uu doonayay. In gacantiisu saarnayd oo qarinaysay khalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Markaasaan arkay oo ku saabsan ‘Maalinlaha,’ in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka mid ahayn qoraalka; iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwa ku dhawaaqay qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka daba yimid gudcur iyo jahawareer.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Qoraalkan markii hore wuxuu ku jiray daabacaaddii cinwaankeedu ahaa *The Present Truth* sannadkii 1849, hase ahaatee waxaa lagu daabacay *Review and Herald* bishii Noofambar, 1850. Qoraalkii asalka ahaa Sister White si toos ah ayay u sheegaysaa inay qoreyso dhowr waxyaalood oo Rabbigu dhowaan tusay, oo markaad akhridaan maqaalka oo dhan waxaad arki doontaan mowduucyo badan oo lagu soo qaaday. Waxaa jiray ku dhowaad labaatan mawduuc oo kala duwan oo la tusay. Ujeeddadu waa in maqaalka asalka ah mawduuca “the daily,” iyo mawduuca “time setting” ay ahaayeen laba muujin oo kala duwan oo waxyaalihii la tusay ah.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Qoraalkii asalka ahaa waxaa lagu kala saaray faqrado kala duwan. Markii qoraalka dib loogu daabacay Experience and Views, tifaftirayaashu waxay isku geeyeen faqraddu halka Sister White ay ku taageerayso aragtida hormuudka ee “the daily,” iyo faqradka xiga ee ka digaya waqti cayimidda. Marka aad akhrido qoraalka asalka ah, ogow in xoogga la saarayo mawduucyo qaarkood iyada oo loo marayo Xarfo Waaweyn. Faqradka ay ku ansixinayso aragtida hormuudka ee “the daily,” waxay Xarfo Waaweyn ku qortay erayga Daily, faqradka xigana waxay Xarfo Waaweyn ku qortay erayga Time, sidaas ayay ku muujinaysaa kala duwanaansho toos ah oo u dhexeeya labada mawduuc ee la tusay.
“Dear Brethren and Sisters,
“Walaalayaal qaaliga ah oo rag iyo dumarba ah,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Waxaan jeclaan lahaa inaan idin siiyo sawir kooban oo ku saabsan wixii Rabbigu dhowaan aragti igu tusay. Waxaa la i tusay quruxda Ciise, iyo jacaylka ay malaa’igtu isu qabaan. Malaa’igtuna waxay tidhi—Miyaydaan arki karin jacaylkooda?—raaca. Sidaas oo kale ayay tahay in dadka Ilaah ay isu jeclaadaan. Waxaa ka sii roon in eeddu kugu dhacdo adiga qudhaada intay walaal kugu dhici lahayd. Waxaan arkay in farriinta ah, ‘iibiya waxa aad haysataan oo sadaqo bixiya,’ aanay qaar ka mid ahi ku bixin iftiinkeedii caddaanaa; in ujeeddada runta ah ee erayada Badbaadiyeheenna aan si cad loo soo bandhigin. Waxaan arkay in ujeeddada wax loo iibinayo aanay ahayn in la siiyo kuwa awooda inay shaqeeyaan oo nafahooda quudiyaan; balse ay tahay in runta la faafiyo. Waa dembi in kuwa awooda inay shaqeeyaan lagu taageero laguna raalli geliyo caajisnimo. Qaar waxay aad ugu kululayeen inay shirka kasta yimaadaan; ma aha inay Ilaah ammaanaan, laakiin waxay u yimaadeen ‘kibista iyo kalluunka.’ Kuwaas aad bay uga sii wanaagsanaan lahayd inay guryahooda joogaan oo ay gacmahooda ku shaqeeyaan, ‘waxii wanaagsan,’ si ay ugu daboolaan baahiyaha qoysaskooda, oo ay wax u haystaan inay ku bixiyaan taageeridda qaddiyadda qaaliga ah ee runta hadda jirta.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Qaar ka mid ah, waxaan arkay, waxay ku qaldameen inay u duceeyaan kuwa buka in la bogsiiyo iyagoo hortooda jooga kuwa aan rumaysnayn. Haddii mid naga mid ahi bukoodo oo uu u yeedho waayeellada kiniisadda inay ku dul tukadaan, sida ku qoran Yacquub 5:14, 15, waa inaynu raacnaa tusaalaha Ciise. Isagu wuxuu ka saaray kuwii aan rumaysnayn qolka, dabadeedna wuu bogsiiyey kii buka; sidaas oo kale annaguna waa inaynu doonno in laynaga sooco rumaysadla’aanta kuwa aan iimaan lahayn, marka aynu u ducaynayno kuwa buka ee inaga dhex jooga.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Markaas ayaa dib laygu jeediyey wakhtigii Ciise xertiisii keligood ula baxay qol sare, oo uu marka hore cagahooda maydhay, dabadeedna siiyey inay cunaan kibistii la jebiyey, taas oo u taagnayd jidhkiisii la jebiyey, iyo casiirka geedka canabka, si uu u matalo dhiiggiisii daatay. Waxaan arkay in dhammaan ay tahay inay si garasho leh u dhaqaaqaan, oo ay ku daydaan tusaalaha Ciise waxyaalahan, iyo in marka ay gudanayaan amarradan, ay uga soocnaadaan kuwa aan rumaysnayn intii suurtagal ah.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Markaas dabadeed waxaa la i tusay in toddobada belaayo ee ugu dambaysa la daadin doono kaddib markii Ciise ka baxo Meesha Quduuska ah. Malaa’igtii waxay tidhi—Waa cadhada Ilaah iyo Wanka tan keenta halaagga ama dhimashada kuwa sharka leh. Codka Ilaah quduusiintu waxay ku noqon doonaan xoog badan oo cabsi leh sida ciidan wata calammo; hase yeeshee markaas ma ay fulin doonaan xukunka qoran. Fulinta xukunku waxay ahaan doontaa dhammaadka 1000-ka sano.
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Ka dib markii quduusiinta loo beddelo aan-dhimasho, oo iyagoo wadajira kor loo qaado, oo ay qaataan kataaradahooda, taajajkooda, iwm., oo ay galaan Magaalada Quduuska ah, Ciise iyo quduusiintu waxay fadhiistaan xukunka. Buugaagtii waa la furaa, kuwaas oo ah buugga nolosha iyo buugga dhimashada; buugga noloshu wuxuu ka kooban yahay falalka wanaagsan ee quduusiinta, buugga dhimashaduna wuxuu ka kooban yahay falalka sharka ah ee kuwa sharka leh. Buugaagtan waxaa lala barbar dhigay Buugga Sharciga, oo ah Baybalka, oo sida ku qoran ayay ku xukuman yihiin. Quduusiintu iyagoo midnimo kula jira Ciise ayay xukunkooda ku ridaan kuwii sharka lahaa ee dhintay. Bal eega! malaa’igtii ayaa tidhi, quduusiintu waxay fadhiyaan xukunka, iyagoo midnimo kula jira Ciise, oo waxay mid kasta oo kuwa sharka leh ah ugu qiyaasaan sida uu ahaa falalkii uu ku sameeyey jidhka, waxaana magacyadooda lagu hortiraa waxa ay tahay inay helaan marka xukunka la fulinayo. Tan, waxaan arkay, waxay ahayd shaqadii quduusiinta ay la qabanayeen Ciise gudaha Magaalada Quduuska ah ka hor intaanay dhulka ugu soo degin muddada 1000-ka sano ah. Dabadeed marka ay 1000-ka sano dhammaadaan, Ciise, malaa’igaha, iyo quduusiinta oo dhan oo la jiraa waxay ka baxaan Magaalada Quduuska ah; intuu isagu iyaga la soo degayo dhulka, kuwii sharka lahaa ee dhintay waa la soo sara kiciyaa, markaasna isla nimankii “warankiisa ku muday” markii la soo sara kiciyo, waxay isaga ka arki doonaan meel fog isagoo ku jira ammaantiisa oo dhan, malaa’igahana iyo quduusiintuna way la jiri doonaan, oo isagay u barooran doonaan aawadiis. Waxay arki doonaan raadadkii musmaarrada ee gacmihiisa, iyo cagihiisa, iyo meeshii ay waranka kaga mudeen dhiniciisa. Raadadka musmaarrada iyo warankuba markaas waxay ahaan doonaan ammaantiisa. Waa dhammaadka 1000-ka sano marka Ciise istaago Buurta Saytuunka, buurtiina ay kala dillaacdo, oo ay noqoto bannaan weyn, kuwa wakhtigaas cararayana waa kuwa sharka leh ee hadda la soo sara kiciyey. Markaasaa Magaalada Quduuska ahi soo degtaa oo ku degtaa bannaanka.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Markaas Shayddaanku ruuxiisii ayuu geliyey kuwa sharka leh ee la sara kiciyey. Wuxuu ku sasabaa in ciidanka ku jira Magaalada uu yar yahay, ciidankiisuna weyn yahay, iyo in ay ka adkaan karaan quduusiinta oo ay Magaalada qabsan karaan. Intii Shayddaanku ciidankiisa isu abaabulayey, quduusiintu waxay ku jireen Magaalada, iyagoo daawanaya quruxda iyo ammaanta Jannada Ilaah. Ciise wuxuu joogay madaxooda, isagoo hoggaaminaya. Hal mar qudha Badbaadiyihii quruxda badnaa wuu naga dhex baxay; hase yeeshee markiiba waxaan maqalnay codkiisii macaanaa oo leh, ‘Kaalaya, kuwiinna aabbahay barakeeyeyow, dhaxla boqortooyada laydiin diyaariyey tan iyo aasaaskii dunida.’ Waxaannu ku soo ururnay Ciise agtiisa, oo isla markii uu xidhay irdaha Magaalada, waxaa kuwa sharka leh lagu dhawaaqay habaarka. Irdihii waa la xidhay. Markaas quduusiintu waxay adeegsadeen baalashoodii oo waxay kor ugu kaceen dusha derbiga Magaalada. Ciise isaguna wuu la jiray; taajkiisuna wuxuu u ekaa mid dhalaalaya oo ammaan badan. Wuxuu ahaa taaj ku dhex jira taaj, oo tiradoodu tahay toddoba. Taajyada quduusiintu waxay ahaayeen dahabkii ugu saafisanaa, oo xiddigo lagu qurxiyey. Wejiyadoodu waxay ka ifayeen ammaan, waayo waxay ku jireen ekaanshaha qumman ee Ciise; oo markay kaceen, oo dhammaantood wadajir ugu dhaqaaqeen xagga dusha Magaalada, anigu waxaan la dhacay araggaas.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Markaas kuwa sharka leh waxay arkeen wixii ay lumiyeen; dabna Ilaah baa korkooda ku afuufay, wuuna baabbi'iyey. Tani waxay ahayd Fulinta Xukunka. Markaas kuwii sharka lahaa waxay heleen sida quduusiintu, iyagoo midnimo la leh Ciise, ugu qiyaaseen intii lagu jiray 1000-ka sannadood. Isla dabkaas Ilaah ka yimid ee baabbi'iyey kuwii sharka lahaa ayaa daahiriyey dhulka oo dhan. Buurihii jajabnaa ee dildillaacsanaa waxay ku dhalaaleen kulayl daran, hawadiina sidoo kale, cawskii engegnaana oo dhammuna waa baabba'ay. Markaas dhaxalkayagii ayaa hortayada ka furmay, isagoo ah mid ammaan badan oo qurux badan, waxaana dhaxalnay dhulka oo dhan oo cusub laga dhigay. Dhammaanteen cod weyn ayaannu ku dhawaaqnay, Ammaanu ha ahaato, Alleluuya.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Waxaan kaloo arkay in adhijirradu ay la tashadaan kuwa ay sabab ugu qabaan inay ku kalsoonaadaan, kuwa ku jiray farriimaha oo dhan, oo ku adag runta hadda taagan oo dhan, ka hor intaanay taageerin qodob cusub oo muhiim ah oo ay u malaynayaan in Kitaabku adkaynayo. Markaas adhijirradu si kaamil ah bay u midoobi doonaan, oo midnimada adhijirrada waxaa dareemi doonta kiniisaddu. Waxaan arkay in habkaas oo kale uu ka hortagi doono kala qaybsanaan murugo leh, markaasna halis ma jiri doonto in adhiga qaaliga ah la kala qaybiyo, iyo in iduhu kala firdhaan iyagoo aan lahayn adhijir.”
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Sebtembar 23-keedii, Rabbigu wuxuu i tusay inuu gacantiisa mar labaad u fidiyey inuu soo cesho hadhaaga dadkiisa, iyo in dadaallada la laba-laabo wakhtigan ururinta. Wakhtigii kala firdhinta reer binu Israa’iil waa la garaacay oo waa la kala jeexjeexay; laakiinse hadda wakhtigan ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii loo sameeyey in runta la faafiyo saameyn yar mooyaane ma yeelan, wax yar bay qabteen ama waxba ma qaban; laakiin wakhtigan ururinta, marka Ilaah gacantiisa u saaray inuu dadkiisa ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talogalay. Dhammaan waa inay ku midoobaan oo ay ku kululaadaan shaqada. Waxaa la ii tusay inay ceeb tahay in midna uu u tixraaco wakhtigii kala firdhinta tusaalooyin naga xukuma hadda wakhtigan ururinta; waayo, haddii Ilaah hadda inoogu samayn waayo wax ka badan intuu markaas sameeyey, reer binu Israa’iil weligood lama ururin lahaayeen. Waxaa sidaas oo kale lagama maarmaan u ah in runta lagu daabaco warqad, sida loogu wacdiyo.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Rabbigu wuxuu i tusay in shaxdii 1843 ay gacantiisu hagaysay, oo aan qayb ka mid ahayn la beddeli karin; in tirooyinku ahaayeen sidii uu doonayay. In gacantiisu ay dul saarnayd oo qarinaysay khalad ku jiray qaar ka mid ah tirooyinka, si aan qofna u arki karin, ilaa gacantiisa laga qaaday.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
Markaas waxaan arkay, marka loo eego “Maalinlaha,” in erayga “allabari” lagu daray xigmadda dadka, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwii bixiyey qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee “Maalinlaha;” laakiin tan iyo 1844, jahawareerkii dhexdiisa, waxaa la qaatay aragtiyo kale, waxaana daba socday gudcur iyo jahawareer.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Rabbigu wuxuu i tusay in Wakhtigu aanu tijaabo ahayn tan iyo 1844, oo wakhtigu mar dambe weligiisna tijaabo noqon doonin.”
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Markaas waxaa la ii tilmaamay qaar ku jira qalad weyn, oo ah in quduusiintu weli ay tahay inay tagaan Yeruusaalemtii hore, iwm., ka hor intuusan Rabbigu iman. Aragti caynkaas ahi waxay u janjeedhaa inay maskaxda iyo danaynta ka leexiso hawsha hadda taagan ee Ilaah, oo ku hoos jirta farriinta malaa’igta saddexaad; waayo haddii ay tahay inaan tagno Yeruusaalem, markaas maskaxdeennu si dabiici ah halkaas bay ku jeedsan doontaa, hantideennana waxaa laga celin doonaa adeegsi kale, si quduusiinta loogu geeyo Yeruusaalem. Waxaan arkay in sababta loogu daayay inay ku dhacaan qaladkan weyn ay tahay inaanay qiran oo ka tegin qaladaadkoodii ay ku jireen sannado badan oo la soo dhaafay.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Qoraalku wuxuu ku bilaabmayaa isaga oo leh, “Waxaan jeclaan lahaa inaan idin siiyo sawir kooban oo ku saabsan wixii Rabbigu dhowaan iigu muujiyey riyo.” Waxaa la soo bandhigay dhowr mawduuc, iyaduna ma aysan isku darin tuduca ka hadlaya “tan maalinlaha ah,” iyo tuduca ku xiga. Taas dabadeed waxaa sameeyey tifaftirayaal, kuwaas oo qoraalka geliyey Experience and Views, ka dibna Early Writings. Gudaha Experience and Views, tifaftirayaashu waxay ka tageen siddeeddii tuduc ee ugu horraysay, waxayna isku dareen tuducyadii ka hadlayay wixii iyada laga tusay ee ku saabsanaa “tan maalinlaha ah” iyo waqti cayimidda. Experience and Views waxaa la daabacay 1851, dabadeedna Early Writings waxaa la daabacay 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Qoraalladii Hore asal ahaan waxay ahaayeen isla afartaas tuduc ee ka soo muuqday Experience and Views, marka laga reebo hal kala duwanaansho oo muhiim ah. Gudaha Experience and Views, tuduca hal-jumladeedka ah ee ka hadlayay dejinta wakhtiga waxaa lagu daray tuducii ka horreeyay ee ka hadlayay “the daily.” Dabadeedna tuducii markii hore ka dambeeyay tuduca ka hadlayay dejinta wakhtiga ayaa lagu daray. Gudaha Early Writings, tuduc laga soo qaatay qayb kale oo ka tirsan Experience and Views ayaa la dhex dhigay tuduca hadda ka hadlaya labadaba “the daily” iyo dejinta wakhtiga, kaas oo markii hore ay ku xigaysay tuduc tilmaamaysay sababta ay khalad u ahayd in xaj loo aado Yeruusaalemtii hore.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Faqradda laga saaray bog kale oo ka mid ah *Experience and Views*, dabadeedna lagu dhex daray tuduca *Early Writings*, waxay keliya sii kordhisay jahawareerka ku saabsan “kan maalinlaha ah” oo soo bilowday tan iyo 1844. Faqraddaasi kuma ay jirin qisadii asalka ahayd ee Sister White ka bixisay aragtideeda.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Rabbigu wuxuu i tusay in farriinta malaa’igta saddexaad ay tahay inay baxdo, oo lagu dhawaaqo carruurta Rabbiga ee kala firidhsan, iyo inaan lagu xidhin wakhti; waayo wakhtigu mar dambe imtixaan ahaan ma noqon doono. Waxaan arkay in qaar ay ku jireen xamaasad been ah oo ka dhalatay wacdinta wakhtiga; in farriinta malaa’igta saddexaad ay ka xoog badan tahay inta wakhti lagu xoojin karo. Waxaan arkay in farriintani ay ku taagnaan karto aasaaskeeda u gaarka ah, iyo inaanay u baahnayn wakhti si uu u xoojiyo, iyo inay ku bixi doonto xoog weyn, oo ay shaqadeeda gudan doonto, oo xaqnimo lagu soo gaabin doono.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Faqradda ka timid bogga afartan iyo siddeedaad ee Experience and Views, waxaa la geliyey ka dib faqradda ku jirta Early Writings, taas oo la sameeyey iyadoo la isku daray laba faqradood oo kala duwan, waxayna culays saartay goynta waqtiyeed si aan uga jirin qisada asalka ah.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Sannadkii 1931, odayaashii hore ee xukumi jiray dadka Yeruusaalem waxay alifeen sheeko ku andacoonaysa in Daniells uu wareystay Sister White sannadkii 1910, markhaatifurka uu Daniells bixiyona wuxuu ku xusaa shaxdii 1843, isaga oo leh intii uu Sister White wareysanayay ayuu farta ku fiiqay meesha aan jirin ee quduuska ah ee ku taal shaxda. Sida la sheegayo, wuxuu watay buuggii Early Writings, oo markii uu weyddiiyey waxa ay uga jeedday, kuna salaynaya jawaabaheedii, uu keliya ku soo gabagabayn karay in tuduca ku taageeraya aragtidii hormuudka ee “the daily” ee ku jirta Early Writings uu dhab ahaantii ahaa digniin ka dhan ah waqti cayimidda. Kow iyo labaatan sannadood ka dib wareysigii la alifay iyo lix iyo toban sannadood ka dib dhimashadii dadkii la sheegay in la wareystay, Daniells wuxuu markhaatifurka gelinayaa taariikhda jiilka saddexaad.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert wuxuu ahaa aqoonyahan af-Cibraani ah, mana uu si fudud u taageerin aragtida saxda ah ee “tan joogtada ah” inay tahay Jaahilnimo sababta oo ah hormuudkii hore iyo Ellen White ay sidaas yidhaahdeen. Wuxuu ku difaacay iyada isagoo ku salaynaya faham uu ka hayey qoraalka af-Cibraaniga ee nebi Daanyeel adeegsaday. Wuxuu ahaa aqoonyahankii af-Cibraaniga ee Adventist-ka ugu magaca dheeraa muddadaas. Intii muranka ku saabsan “tan joogtada ah” ee Daniells iyo Prescott ay riixayeen uu sii kordhayay, Gilbert wuxuu ka mid ahaa aqoonyahannadii caanka ahaa ee u istaagay difaaca mowqifkii hormuudka. Wuxuu Ellen White la yeeshay wareysi 8-dii Juun, 1910, dabadeedna wuxuu diiwaangeliyey wixii isaga iyo Sister White ay ka wada hadleen. Markhaatifurka Daniells si buuxda ayuu uga soo horjeedaa kan F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Mugga labaatanaad, bogagga toddoba iyo toban ilaa labaatan iyo laba, ee Manuscript Releases, Sister White waxay ka hadlaysaa mowqifka Daniells iyo Prescott ee ku saabsan “kan maalinlaha ah”. Weedhaha aad ka heshaan warbixinta F. C. Gilbert ee ku saabsan wareysigiisii uu la yeeshay Ellen White waxay ku dhow yihiin si aad ah wixii ay Sister White qudheedu ku sheegtay qaybta Manuscript Releases. Sidaas darteed, sannado badan ka hor intii aan la daabicin oo la sii dayn Manuscript Releases, ma jirin markhaati waxyi ah oo cad oo lagu beenin karo ama lagu taageeri karo sheegashada Daniells ee ku saabsan nuxurka wareysigii uu sida la sheegay la yeeshay Sister White. Waxa ka sii muhiimsan, ma jirin taageero waxyi ah oo loo hayey aragtidiisii qalloocnayd ee ku saabsan “kan maalinlaha ah”. Waxa xitaa taas ka sii muhiimsan, hadda oo Manuscript Releases la heli karo—wali ma jirto taageero waxyi ah oo loo hayo aragtidiisa qalloocan ee ku saabsan “kan maalinlaha ah!”
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Hase yeeshee maanta, Adventism-ka La’odikiya waxaa lagu baraa in Walaashii White aanay wax mowqif ah ka lahayn “joogtada”, marka laga reebo in aanay ahayn “su’aal imtixaan” iyo in aynu “ka aamusno mawduucan”. Wax baa maanta rogmaday, oo waxa rogmaday ayaa ah in mowqifka runta ah ee “joogtada” uu haatan noqday aragtida laga tiro yar yahay dhexdeeda dadka Ilaah. Sannadkii 1910, aragtida laga tiro yar yahay waxay ahayd aragtidii Conradi oo ay riixayeen Daniells iyo Prescott, halka aragtida laga tiro badan yahayna ay ahayd mowqifkii hormuudyada.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Kuwa soo socota waa hadalkii F. C. Gilbert ee ku saabsan wareysigii uu la yeeshay Sister White, kaas oo ay tahay in lala barbardhigo Manuscript Releases, oo gebi ahaantiis lagu soo dhigay maqaalka siddeetan iyo kow ee taxanahan The Book of Daniel.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells iyo Prescott... ma ay siin walaalihii waaweynaa ee hawsha ku jiray wax fursad ah oo ay wax ku yidhaahdaan.... Daniells halkan buu ii yimid si uu ii arko, aniguse ma aanan arag isaga.... Ma aanan doonayn inaan waxba kala hadlo isaga wax ku saabsan arrin kasta. Waxa ku saabsan ‘joogtada’ ay isku dayayaan inay kiciyaan, waxba kama jiraan.... Markii aan joogay Washington, waxa ay u muuqatay in ay jirtay wax si uun maskaxdooda u dahaadhay, aniguna uma aanan muuqan karin inaan gaadho iyaga. Innagu waa inaanan waxba ku lahayn mowduucan ‘joogtada’ ah... Waan ogaa inay ka shaqayn doonaan ka geesta farriintayda, dabadeedna dadku ma ay u malayn doonaan in farriintaydu wax qiime ah leedahay. Waan u qoray isaga oo aan u sheegay inuu isu muujinayo inuusan ku habboonayn inuu noqdo madaxweynaha Shirweynaha Guud.... inuusan ahayn ninka sii hayn kara Madaxtinnimada.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Haddii farriintan ku saabsan ‘maalinlaha’ ay ahaan lahayd farriin imtixaan ah, Rabbigu wuu i tusi lahaa. Dadkani ma arkaan dhammaadka tan iyo bilowga arrintan....Anigu gebi ahaanba waan diidayaa inaan arko midkoodna kuwa ku hawlan shaqadan.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Iftiinkii Ilaah i siiyey wuxuu ahaa in Walaal Daniells uu muddo ku filan ka soo dhex shaqeeyey Madaxtinnimada.... waxaana la ii sheegay inaanan mar dambe wax wada hadal ah kala yeelan isaga midkoodna arrimahan ku saabsan. Anigu Daniells arrintan ugama aanan tagin, oo xataa hal eray lama aanan hadlin isaga. Way iga baryeen inaan siiyo fursad wareysi ah, laakiinse ma aanan yeelin.... Waxaa la ii sheegay inaan dadkeena uga digo inaanay waxba ku yeelan arrintan ay iyagu barayaan.... Rabbigu wuu iga mamnuucay inaan dhegaysto. Waxaan si cad u sheegay inaanan haba yaraatee wax kalsooni ah ku qabin.... Arrintan oo dhan ee ay samaynayaan waa xeelad Ibliisku maleegay.” Warbixintii F. C. Gilbert ee wareysi uu Ellen White ka helay June 8, 1910.
We will continue this subject in the next article.
Waxaannu mawduucan ku sii wadi doonnaa maqaalka xiga.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Kan dusha sare eegaa, oo akhriya qalbiyada dadka oo dhan, wuxuu ka leeyahay kuwa helay iftiin weyn: ‘Iyagu ma aha kuwo ku dhibtooda oo ku yaaba xaaladdooda akhlaaqeed iyo tan ruuxiga ah awgeed.’ ‘Hubaal, iyagu waxay doorteen jidadkooda, oo naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa khiyaanooyinkooda, oo waxaan ku soo dejin doonaa waxyaalaha ay ka cabsadaan; maxaa yeelay markaan yeedhay, midna kama uu jawaabin; markaan hadlayna, ma ay maqlin; laakiinse waxay sameeyeen shar hortayda, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaahna wuxuu u soo diri doonaa marin-habaabin xoog leh, inay rumaystaan been,’ maxaa yeelay ma ay aqbalin jacaylka runta si ay u badbaadaan,’ ‘laakiin waxay ku farxeen xaqdarrada.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Macallinkii jannadu wuxuu weydiiyey: ‘Maxaa khiyaano ka xoog badan oo maanka marin habaabin kara, marka laga reebo iska yeelka ah inaad ku dul dhisaysaan aasaaska saxda ah iyo in Ilaah aqbalayo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu fulinaysaan sida xeeladaha dunidu dhigaan oo aad dembi kaga gelaysaan Rabbiga? Hoogay, waa khiyaano weyn, waana marin-habaabin soo jiidasho leh, oo qabsata maanka marka dadkii mar runta yiqiin ay qaldaan oo ay u qaataan ekaanta cibaadada inay tahay ruuxeeda iyo xooggeeda; marka ay u maleeyaan inay taajir yihiin, hanti bateenna leeyihiin, oo aanay waxba u baahnayn, halka dhab ahaan ay wax kasta u baahan yihiin.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ilaah ma uu beddelmin marka loo eego addoommadiisa aaminka ah ee dharkooda nadiif oo aan wasakh lahayn haya. Laakiin kuwo badan ayaa qaylinaya, ‘Nabad iyo ammaano,’ iyadoo halaag kedis ahi ku soo degayo. Haddii aanu jirin toobadkeen dhammaystiran, haddii aan dadku qalbiyadooda ku hoosaysiin qirasho oo ay runta u aqbalin sida ay Ciise ku tahay, weligood jannada geli maayaan. Marka daahirintu ka dhex dhacdo safafkeenna, mar dambe si raaxo leh u nasan mayno, annagoo ku faanayna inaan nahay taajir oo hodannimo ku kordhay, oo aan waxba u baahnayn.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Yaa run ahaan u odhan kara: ‘Dahabkayagu dab baa lagu tijaabiyey; dharkayaguna dunidu wasakhayn mayso’?” Waxaan arkay Macallinkayagii oo tilmaamaya dharkii loogu yeedhay xaqnimada. Markuu iska siibay, ayuu muujiyey wasakhdii hoos taalay. Dabadeedna wuxuu igu yidhi: “Miyaadan arki karin sida ay islaweynaysi ugu qariyeen wasakhdooda iyo qudhunka dabeecaddooda? ‘Sidee bay magaaladii aaminka ahayd dhillo u noqotay!’ Gurigii Aabbahay waxaa laga dhigay guri baayacmushtar, meel ay joogitaankii iyo ammaantii Ilaah ka tageen! Sababtaas aawadeed ayaa daciifnimo u jirtaa, xoogguna waa maqan yahay.”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Haddii kaniisaddu, oo imminka khamiir looga dhigayo dib-u-dhacdeeda qudheeda, aysan toobad keenin oo aanay soo noqon, waxay cuni doontaa midhaha falimaheeda, ilaa ay nafteeda karaahiyo ka qaaddo. Markay sharka iska caabiso oo wanaagga doorato, markay Ilaah ku doonato is-hoosaysiin oo dhan oo ay gaadho yeedhitaankeeda sarreeya ee Masiixa ku jirta, iyadoo ku taagan saldhigga runta weligeed ah oo rumaysad ku qabsanaysa guulaha loo diyaariyey, waa la bogsiin doonaa. Waxay ka muuqan doontaa fudaydkeeda iyo daahirnimadeeda Ilaah siiyey, iyadoo ka go’doonsan isku-dhexyaacyada dunida, oo muujinaysa in runta ay runtii xor ka dhigtay. Markaas xubnaheedu waxay dhab ahaan ahaan doonaan kuwa Ilaah doortay, wakiilladiisa.” Testimonies, volume 8, 249, 250.