The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Waxyiga dooxada aragga. Maxaa hadda ku haya, oo aad dhammaantiin saqafyadii guryaha ugu wada kacdeen? Adigoo ahayd magaalo buuq ka buuxo, magaalo qalalaase badan, magaalo faraxsan; nimankaaga la laayay seef laguma dilin, dagaalna kuma ay dhiman. Taliyayaashaadii oo dhammu way wada carareen, qaansoley baa qabsatay; kulli kuwii lagaa dhex helayna waa la wada qabtay, in kastoo ay meel fog ka soo carareen. Sidaas daraaddeed ayaan idhi, Indhihiinna iga jeediya; aad baan qadhaadh ugu ooyi doonaa; ha igu dhibina inaad i qalbiqaboojisaan, taas aawadeed burburka gabadha dadkayga. Waayo, waa maalin dhib iyo tumasho iyo wareer ah oo ka timid Sayidka Rabbiga ah ee ciidammada, taasoo ku dhex taal dooxada aragga, derbiyadana lagu duminayo, buurahana qaylo loogu yeedhayo. Ishacyaah 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Kitaabka Ishacyaah, erayga “culeys” waxa laga helaa siddeed iyo toban jeer. Kow iyo toban ka mid ah tixraacyadaas waxay si toos ah u tilmaamayaan waxsii sheegyo halaag ah, toddobada kale ee tixraacyaduna waxay culeyska u tilmaamayaan wax garabka lagu qaado. Hal keliya oo ka mid ah tixraacyada loo tarjumay “culeys” ayaa metelaya wax garabka lagu qaado, isla mar ahaantaana ah waxsii sheegid halaag ah. Waxaan doonayaa inaan ka hadlo tixraacaas keliya ee ah erayga Cibraaniga oo tilmaamaya wax la qaado, hase yeeshee sidoo kale ah waxsii sheegid halaag ah; sidaas daraaddeed ayaan tan iyo bilowga u caddaynayaa kala duwanaantaas, in kastoo aynaan mar kale ugu noqon doonin xaqiiqooyinkan ilaa goor dambe.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Cutubku ma aha mid madmadow ka leh qeexidda “dooxada aragga,” waayo waxaa lagu aqoonsaday “Magaalada Daa’uud” iyo weliba “Yeruusaalem.” Dooxada araggu waa tixraac ku saabsan Adventism-ka La’odikiya inta lagu jiro taariikhda lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo toban. Ishacyaah wuxuu dejiyey macnaha xukunkan halaagga ah taariikhda lagu matalay cutubka labaatanaad, isagoo sharxaya qabsashadii tartiib-tartiibka ahayd ee dunida uu sameeyey boqorkii Ashuur, kaas oo diray hoggaamiye ciidan oo la odhan jiray Tartan si uu u qabsado magaalo Masar ku taal oo la odhan jiray Ashdood.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Sharciga Axadda waxaa lagu aqoonsaday Daanyeel kow iyo toban aayadda afartan iyo kow, wuxuuna tilmaamayaa saddex kooxood oo “ka baxsada” gacanta baabbanimada marka la gaaro sharciga Axadda.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Sannaddii Tartan yimid Ashdod, (markii Sargon oo ahaa boqorkii Ashuur isaga soo diray,) oo la diriray Ashdod, oo qabsaday; isla wakhtigaas Rabbigu wuxuu kula hadlay Ishacyaah oo ahaa ina Aamoos, isagoo leh, Tag, oo joonyadda ka fur dhexdaada, kabtana cagta ka bixi. Markaasuu sidaas yeelay, isagoo qaawan oo caga-cad soconaya. Rabbiguna wuxuu yidhi, Sida addoonkayga Ishacyaah uu saddex sannadood qaawan oo caga-cad ugu socday calaamad iyo yaab ku saabsan Masar iyo Itoobiya; sidaas oo kalena boqorka Ashuur wuxuu maxaabiis ahaan u kaxayn doonaa Masriyiinta, oo qafaal ahaan u wadi doonaa Itoobiyaanka, yar iyo weynba, iyagoo qaawan oo caga-cad, xataa iyagoo baridoodu bannaan tahay, taasoo ceeb u ah Masar. Oo way cabsan doonaan oo ka xishoon doonaan Itoobiya oo ahayd rajadooda, iyo Masar oo ahayd faankooda. Oo dadka deggan jasiiraddan waxay maalintaas odhan doonaan, Bal ogaada, sidan oo kale ayaa ah rajadeennii, taas ayaannu u cararnay inay caawimaad naga siiso si naloo samatabbixiyo boqorka Ashuur; haddaba sidee baannu ku baxsan doonnaa? Ishacyaah 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Su’aasha ay soo qaadeen dadka deggan jasiiraddu waa: sidee bay uga baxsadaan boqorka Ashuur, kaas oo sidoo kale lagu matalay boqorka woqooyi ee Daanyeel kow iyo toban.
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Isagu [boqorka woqooyi] wuxuu kaloo geli doonaa dalka quruxda badan, oo dalal badan baa la ridi doonaa; laakiinse kuwan ayaa gacantiisa ka baxsan doona, kuwaas oo ah Edom, iyo Moo’aab, iyo kuwa ugu horreeya reer Cammoon. Daanyeel 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Aayaddan waxaa lagu tilmaamayaa sharciga Axadda ee Maraykanka, waxaana jira tilmaamo qarsoon oo ku jira tuduca Daanyeel oo mudan in la tixgeliyo. Daanyeel 11:40–43 waxaa isku xiga saddex aayadood oo dhammaantood tilmaamaya “dalal.” Aayadda 40aad, dalalkii matalayey Midowgii Soofiyeeti ee hore waxaa qaaday oo xaaqay baabtiisnimada Roomaanka iyo Maraykanka sannadkii 1989. Taariikhyahannada casriga ahi xaqiiqdan way xaqiijiyaan.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Markaas aayadda laba iyo afartan waxaan ka helaynaa ereyga “waddamo” oo matalaya dhammaan waddamada meeraha dunida, sida boqorka woqooyi (baabbanimada) uu u qabsado Masar, taas oo matalaysa dunida oo dhan. Taasu waa mid ka mid ah macnayaasha dahsoon. Midda kale ee labadaas macne-dahsoon ee aan uga jeedo saddexda aayadood waxay khusaysaa ereyga “baxsado” ee aayadda kow iyo afartan, ka dibna mar kale aayadda laba iyo afartan. Waa laba erey oo Cibraani ah oo kala duwan, in kastoo labadaba loo turjumay “baxsado.” Ereyga Cibraaniga ah ee aayadda laba iyo afartan lagu turjumay “baxsado” wuxuu ka dhigan yahay in aan la helayn wax samatabbixin ah, waayo markii “tobanka boqor” oo matalaya Qaramada Midoobay ay ku heshiiyaan inay dowladdooda hal-aduunka ah ku wareejiyaan gacanta bahalka baabiga ah, baxsad ma jiro—samatabbixin ma jirto.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Oo tobankii gees ee aad aragtay waa toban boqor oo aan weli boqortooyo helin; laakiinse waxay awood u helaan sidii boqorro saacad keliya iyagoo la jira bahalka. Kuwanu isku maan bay yihiin, oo xooggooda iyo itaalkaooda waxay siiyaan bahalka. Kuwanu waxay dagaal la geli doonaan Wanka, oo Wankuna wuu ka adkaan doonaa; waayo, isagu waa Rabbiyada Rabbigood iyo Boqorrada Boqorkood; kuwa isaga la jirana waa kuwo loo yeedhay, oo la doortay, oo aaminka ah. Oo wuxuu igu yidhi, Biyihii aad aragtay oo dhilladu ku dul fadhido, waa dadyow, iyo faro badan, iyo quruumo, iyo afaf. Oo tobankii gees ee aad ku aragtay bahalka, kuwanu way necbaan doonaan dhillada, oo waxay ka dhigi doonaan cidlo iyo qaawan, oo waxay cuni doonaan hilibkeeda, oo dab bay ku gubi doonaan. Waayo, Ilaah wuxuu qalbigooda geliyey inay yeelaan doonistiisa, oo ay isku raacaan, oo boqortooyadooda siiyaan bahalka, ilaa erayada Ilaah ay ka dhammaadaan. Muujintii 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
“Boqorradan tobanka ah” marar badan ayaa lagu xusay ereyga Ilaah, oo sheekada Eliyaahna, Axaab oo ahaa boqorkii Israa’iil wuxuu madax u ahaa toban qabiil, wuxuuna qabay Yesebeel. Yesebeel waa baabbinimada dhammaadka dunida, Eliyaahna waa rasuullada farriinta malaa’igta saddexaad, Axaabna waa madaxa isbahaysiga toban boqor. Axaab wuxuu metelaa Maraykanka isagoo ah hoggaamiyaha Qaramada Midoobay inta lagu jiro taariikhda nebiyadeed ee sharciga Axadda. Marka Masar ay qabsato Ashuur, boqorka woqooyi ee Daniel 11:42 wuxuu markaas ku khasbay tobankii boqor inay ku heshiiyaan inay boqortooyadooda u dhiibaan awoodda baabbinimada.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Sida aynu ugu soo dhowaanayno qalalaasaha ugu dambeeya, waxa aad muhiim u ah in is-afgarad iyo midnimo ay ka jiraan hay’adaha Rabbigu u adeegsado. Dunidu waxa ka buuxa duufaan, dagaal, iyo khilaaf. Hase yeeshee, iyadoo hal madax ka hoosaysa—awoodda baabbanimada—dadku way midoobi doonaan si ay Ilaah uga gees istaagaan iyagoo ka hor imanaya markhaatiyaashiisa. Midnimadan waxa isku haya riddada weyn. Intuu doonayo inuu isku keeno wakiilladiisa si ay runta ula dagaallamaan, ayuu haddana ka shaqayn doonaa inuu qaybiyo oo kala firdhiyo kuwa u doodaya. Masayr, tuhmo xun, iyo hadalxumo, isaga ayaa kiciya si loo abuuro ismaandhaaf iyo kala-qaybsanaan.” Testimonies, volume 7, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Aayadda afartan iyo kownaad waxa aynu ka helaynaa erayga “ka baxsado,” waxaana aayadda afartan iyo labaadna aynu ka helaynaa erayga “ka baxsado,” laakiin waa laba eray oo Cibraani ah oo kala duwan. Erayga loo tarjumay “ka baxsado” ee aayadda afartan iyo kownaad wuxuu ka dhigan yahay in laga baxsado sidii wax simbiriirixan ku dhaafay. Kanu waa erayga loo tarjumay “ka baxsado” aayadda lixaad ee Ishacyaah cutubka labaatanaad. “Maalintaas” “kan deggan jasiiraddan” wuxuu is weyddiinayaa sida ay uga baxsan karaan Ashuuri, kaas oo “maalintaas” si tartiib-tartiib ah dunida u qabsanaya, sida lagu muujiyey Daanyeel kow iyo tobnaad iyo meelo kale oo badan oo Qorniinka ka mid ah.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Daanyeel kow iyo toban aayadda afartan iyo kow marka baabasiintu, ama sida Daanyeel u matalo isaga, boqorka woqooyi, ama sida Ishacyaah u matalo isaga, reer Ashuur, ay qabsanayso “dhulka ammaanta badan” oo matalaya Maraykanka, waxaa jira laba kooxood oo la aqoonsaday.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Wuxuu geli doonaa sidoo kale dalka sharafta leh, oo dalal badan baa la afgembiyi doonaa; laakiin kuwanu gacantiisa way ka baxsan doonaan, kuwaas oo ah Edom, iyo Moo’aab, iyo madaxda reer Cammoon. Daanyeel 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Koox waa “kuwa badan” ee la afgembiyo, kooxda kalena waxaa lagu matalaa sida “Edom, Moab iyo madaxdii reer Cammoon.” Marka la joogo sharciga Axadda, Muujintii siddeed iyo toban aayadda afar, waxay ugu yeedhaysaa kuwii weli Baabuloon ku jira inay “ka soo baxaan.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Markaasaan maqlay cod kale oo samada ka imanaya, oo leh, Ka soo baxa iyada, dadkaygiiyow, si aydaan dembiyadeeda uga qaybgelin, oo aydaan belaayooyinkeeda u qaadan. Muujintii 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edom, Moo'aab iyo kuwa ugu waaweyn oo reer Cammoon ah waa kuwa ku baxsada simbiriirixasho, sida dadyowga jasiiradda ku sugan ee Ishacyaah labaatan ay rajaynayaan inay yeelaan.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Aayadda kow iyo afartan, macnaha kale ee aan tixraacayo waa in aayadda afartan, kow iyo afartan, iyo laba iyo afartan aynu ka helno erayga “waddamo,” laakiin aayadda kow iyo afartan waa eray lagu daray, kuma jiro erayadii asalka ahaa ee Daanyeel, mana halkaas buu ka tirsana. Waddamo badan ayaa la afgembiyey si loo oofiyo aayadda afartan markii Midowgii Soofiyeeti burburay, oo waddamo badan ayaa la qabsadaa marka baabtinimadu la wareegto Qaramada Midoobay. Laakiin sharciga Axadda ee Maraykanka, “kuwa badan” ee la afgembiyo ma aha waddamo badan; waxay noqon karaan oo keliya Adventistayaasha Maalinta Toddobaad.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Haddii iftiinka runta laguu soo bandhigay, isaga oo kuu muujinaya Sabtida amarka afraad, isla markaana tusaya in aan sal ku lahayn Erayga Ilaah dhawrista Axadda, oo haddana aad weli ku dhegganaato sabtida beenta ah, adigoo diidaya inaad quduus ka dhigto Sabtida uu Ilaah ugu yeedho ‘maalintayda quduuska ah,’ waxaad qaadanaysaa calaamadda bahalka. Goormay tani dhacaysaa? Marka aad adeecdo amarka kugu faraya inaad joojiso shaqada Axadda oo aad Ilaah caabuddo, iyadoo aad og tahay in aanay jirin xataa hal eray oo Kitaabka Quduuska ah ku jira oo muujinaya in Axaddu ay tahay wax kale oo aan ahayn maalin caadi ah oo shaqo, waxaad oggolaanaysaa inaad hesho calaamadda bahalka, oo waxaad diidaysaa shaabadda Ilaah.” Review and Herald, July 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Xubin kasta oo ka tirsan Kaniisadda Adventist-ka ee Maalinta Toddobaad wuxuu aqbalay caqiidada Sabtida markii ugu horraysay ee uu noqday xubin la baabtiisay oo kaniisadda ka tirsan, waxaana lagula xisaabtamayaa “iftiinka runta” ee ku saabsan Sabtida.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Isbeddelka Sabtida waa calaamadda ama summadda awoodda kaniisadda Roomaanka. Kuwii, iyagoo garanaya sheegashooyinka amarka afraad, doorta inay dhawraan sabtida beenta ah halkii ay ka dhawri lahaayeen tan runta ah, sidaas ayay ku siinayaan xurmo awooddaas oo keliya ee ay ka timid amarkeedu. Summadda bahalka waa sabtida baadariga, taas oo dunidu aqbashay meesheedii maalinta Ilaah magacaabay.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Weli qofna weli ma qaadan calaamadda bahalka. Wakhtigii imtixaanku weli ma iman. Kaniisad kasta waxaa ku jira Masiixiyiin run ah, oo aan laga reebin xataa wadaagga Kaatooligga Roomaanka. Qofna lama xukumo ilaa uu helo iftiinka oo uu arko waajibka amarka afraad. Laakiin markii amarku soo baxo ee lagu khasbayo sabtida been-abuurka ah, oo qaylada weyn ee malaa’igta saddexaad ay dadka uga digto cibaadada bahalka iyo sanamkiisa, markaas xariiqdu si cad ayaa loogu kala saari doonaa beenta iyo runta. Markaas kuwa weli ku sii socda xadgudubka ayaa qaadan doona calaamadda bahalka.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Tallaabooyin degdeg ah ayaannu ugu sii dhawaanaynaa xilligan. Markay kaniisadaha Protestanka ahi la midoobaan awoodda madaniga ah si ay u taageeraan diin been ah, taas oo awowayaashood ay ugu adkaysteen silicdii ugu kululayd iyagoo ka soo horjeeda, markaas sabtida baadariga waxaa lagu meelmarin doonaa awoodda isu geysan ee kaniisadda iyo dawladda. Waxaa jiri doona riddow qaran, kaas oo ku dhammaan doona oo keliya halaag qaran.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Waqtiga sharciga Axadda, dadka keliya ee lagula xisaabtamayo iftiinka malaa’igta saddexaad waa kuwa Toddobaad-maalmeedka Adventist-ka ah, waayo markaas oo keliya ayaa kuwa ka baxsan Adventism-ka loo soo bandhigi doonaa imtixaanka malaa’igta saddexaad. “Kuwa badan” ee lagu afgembiyo sharciga Axadda waa Adventist-yada La’odikiya, waayo “xukunku wuxuu ka bilaabmaa guriga Ilaah.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Sidaas darteed kuwa ugu dambeeya ayaa noqon doona kuwa ugu horreeya, kuwa ugu horreeyana kuwa ugu dambeeya; waayo, kuwa badan baa loo yeedhay, laakiinse kuwa la doortay waa yar yihiin. Matayos 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Ishacyaahu waa “calaamad iyo yaab” u ah Masar iyo Itoobiya oo ku saabsan sida baabacyadu si tartiib-tartiib ah dunida u qabsanayaan. Masar waa Qaramada Midoobay; Itoobiya waa Maraykanka, Ashuurna waa baabacyada. Marka la joogo macnaha taariikhdaas nebiyadeed, Ishacyaahuu wuxuu bilaabaa inuu soo bandhigo waxsii-sheegyo isdaba-joog ah oo halaag ah. Cutubka laba iyo labaatanaad wuxuu ku saabsan yahay La’odikiyaanka lagu afgembiyo sharciga Axadda, iyo Filadelfiyaanka ka dhex yeedha “Edom, Moo’aab iyo madaxda reer Cammoon” Baabuloon.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Adventisnimada La’odikiyaanku waxa ka maqan dabeecaddii lagama maarmaanka u ahayd badbaadada, oo waxaa afka Rabbiga lagaga matagaa marka sharciga Axadda yimaado. Xaqiiqadan waxaan u xusaa oo keliya inaan xoogga saaro qodobka xiga. Ishacyaah laba iyo labaatan wuxuu metelaa sabab kale oo La’odikiya ay u luntay, waayo wax sii sheegidda halaaggu waxay ka gees tahay dooxada “aragga.” Waxaa jira laba eray oo Cibraani ah oo waaweyn oo loo turjumo “arag.” Mid wuxuu metelaa taxanaha waxsii sheegyada ee dhacdooyinka, kan kalena wuxuu metelaa arag Masiixa ah. Midkood wuxuu ka baxsan yahay kaniisadda, kan kalena wuxuu ku dhex jiraa kaniisadda. Erayga ku jira cutubka laba iyo labaatan waa aragga metelaya dhacdooyinka waxsii sheegista, waana isla erayga loogu turjumay “arag” kitaabka Maahmaahyada.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Meesha aan riyadu jirin, dadku way halligmaan; laakiinse kii sharciga xajiya, waa barakaysan yahay. Maahmaahyadii 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“Culayska dooxada aragga” waa wax sii sheegidda aqoonsanaysa laba nooc oo caabudayaal ah oo ku jira kiniisadda Ilaah dhammaadka dunida. Hal nooc, oo uu matalo Shebna, waa La’odikiya; nooca kalena waa Filadelfiya, oo uu matalo Eliyaaqiim oo ah ina Hilqiyaah. Kala duwanaanshaha u dhexeeya labada nooc ee cutubka ku jira, dabcan, waa isla kala duwanaanshaha ku jira masaalka tobanka bikradood. Hal nooc ayaa saliidda haysta saqda dhexe, nooca kalena ma haysto. “Saliidda,” iyada oo astaan ahaan loo adeegsado, waxay matashaa runno kala duwan iyadoo ku xidhan duruufaha laga helo; laakiin Ishacyaah laba iyo labaatan, “saliidda” tobanka bikradood waxaa matasha erayga “arag.” Hal nooc ayaa leh “saliidda,” kan kalena ma laha.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Kuwa subkaysan ee ag taagan Rabbiga dunida oo dhan waxay hayaan maqaamkii mar la siiyey Shayddaanka isaga oo ahaa keruub daboola. Iyadoo loo marayo makhluuqaadka quduuska ah ee ku wareegsan carshigiisa, Rabbigu wuxuu sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka deggan dhulka. Saliidda dahabiga ahi waxay ka dhigan tahay nimcada uu Ilaah ku sii quudiyo laambadaha rumaystayaasha, si aanay u liicin oo u bakhtiyin. Haddaanay ahaan lahayn in saliiddan quduuska ahi samada looga soo shubo farriimaha Ruuxa Ilaah, wakiillada sharka ahi waxay si buuxda u xukumi lahaayeen dadka.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ilaah waa la quudhsadaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaannu ku diidnaa saliidda dahabka ah ee uu doonayo inuu ku shubo nafaheenna si loogu gaadhsiiyo kuwa gudcurka ku jira. Marka dhawaaqu yimaado, ‘Bal eega, aroosku waa imanayaa; u baxa inaad la kulantaan,’ kuwii aan helin saliidda quduuska ah, oo aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sida bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigooda la kulmaan. Iyagu kuma ay haystaan naftooda awood ay saliidda ku helaan, noloshooduna way baabba’day. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la baryo, haddii aynu ku dhawaaqno baryo sida Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa qalbiyadeenna lagu shubi doonaa. Tuubooyinka dahabka ah dhexdood, saliidda dahabka ah ayaa nala soo gaadhsiin doonaa. ‘Ciidan kuma aha, xoogna kuma aha, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Markay helaan fallaadhaha ifaya ee Qorraxda Xaqnimada, carruurta Ilaah waxay u ifayaan sida iftiimo dunida ku jira.” Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Ruuxyada nebiyadu way isku waafaqaan, oo labada subkan ee Sekaryaahna sidoo kale waa labada markhaati ee Muujintii kow iyo tobnaad.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“Marka laga hadlayo labada markhaati, nebigu waxa uu sii caddaynayaa: ‘Kuwaasu waa labada geed oo saytuun ah, iyo labada laambadood oo hor taagan Ilaaha dhulka.’ ‘Eraygaagu,’ ayuu yidhi sabuurluhu, ‘wuxuu cagahayga u yahay laambad, jidkaygana iftiin.’ Muujintii 11:4; Sabuurradii 119:105. Labada markhaati waxay matalaan Qorniinka Axdigii Hore iyo Axdiga Cusub. Labaduba waa markhaatifurro muhiim ah oo ku saabsan asalka iyo waaritaanka sharciga Ilaah. Labaduba waxay kaloo markhaati ka yihiin qorshaha badbaadada. Tusaalooyinka, allabaryada, iyo waxsii sheegyada Axdigii Hore waxay hore u tilmaamayaan Badbaadiye iman doona. Injiillada iyo Warqadaha Axdiga Cusubna waxay ka warramayaan Badbaadiye yimid sida saxda ah ee ay hore ugu sii sheegeen tusaalaha iyo waxsii sheegyadu.” The Great Controversy, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Labadii la subkaystay ee Sekaryaah waxay matalaan habka isgaarsiineed ee lagu sawiray Muujintii cutubka koowaad. “Saliidda,” oo ah “aragtida” nebiyadeed ee dhacdooyinka taariikhiga ah, waxaa lagu gudbiyaa Axdigii Hore iyo Axdigii Cusub. Muujintii kow iyo tobnaad, labadan markhaati waxaa duruufaha qoraalku ku aqoonsanayaan inay yihiin Muuse iyo Eliyaas. Muuse iyo Eliyaas waa calaamad naftooda u taagan.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Marka la wada matalo sida Buurta Isbeddelka ama Muujintii kow iyo tobnaad, waxay calaamado u yihiin laba runood oo kala duwan. Buurta dusheeda waxay matalaan shuhadada inta lagu jiro qalalaasaha sharciga Axadda iyo boqol iyo afartan iyo afarta kun, halka Muujintii kow iyo tobnaad ay ku matalaan Axdigii Hore iyo Axdiga Cusub. Laakiin Adventism-ka waxay u matalaan wax ka sii badan. Labada markhaati ee Yuhuudda waxay ahaayeen “sharciga iyo nebiyada,” kuwaas oo matalayay Axdigii Hore, labada markhaatina ee Masiixiyiinta waxay ahaayeen Axdigii Hore iyo Axdiga Cusub, laakiin Adventism-ka labada markhaati waa ereyga Ilaah iyo markhaatifurka Ciise. Tani waa sababta Yooxanaa ugu jiray Batmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Aniga Yooxanaa ah, oo ah walaalkiin iyo wehelkiinna dhibaatada, iyo boqortooyada iyo samirka Ciise Masiix, waxaan joogay jasiiradda la yidhaahdo Patmos, hadalka Ilaah aawadiis iyo markhaatifurka Ciise Masiix aawadiis. Muujintii 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Ishacyaah labaatan iyo laba, labada markhaati ee Muuse iyo Eliyaah waa lagu metelay, in kastoo tan la garan karo oo keliya haddii aad cutubka ku dabaqdo mabda’a Alfa iyo Oomega. Ka fiirsada meeshii Ciise ka bilaabay sharraxaaddiisii “riyada” dhacdooyinka nebiyadeed uu siiyey xertiisii jidka Emma’us.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Isagoo ka bilaabaya Muuse, oo ah Alfa-da taariikhda Kitaabka Quduuska ah, Masiixu wuxuu Kitaabbada oo dhan ku sharxay waxyaalihii isaga qudhiisa ku saabsanaa.” Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Eliyaah waa nebigii soo muuqda ka hor maalinta weyn oo cabsida leh ee Rabbiga, isagoo wata farriin ku dhisan mabda’a Alfa iyo Oomeega, oo qalbiyada aabbayaasha (alfa) u jeedinaya carruurta (oomeega). Muuse iyo Eliyaah waxay matalaan alfa iyo oomeegada waxsii sheegyada Kitaabka Quduuska ah. Haddii aad maqli karto, Muuse wuxuu ahaa William Miller. Muuse iyo Miller labaduba way dhinteen, labadoodana waxyigu wuxuu ku aqoonsaday inay badbaadeen. Muuse dabcan isla markiiba dhimashadiisa kaddib waa la sara kiciyey, laakiin malaa’iguhu waxay ku sugan yihiin agagaarka qabriga Miller ilaa sara kicitaankiisa. Eliyaah wuxuu matalaa rasuulkii ugu dambeeyey ka hor imaatinka maalinta weyn oo cabsida leh ee Rabbiga.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Yuhuuddu waxay isku dayeen inay joojiyaan ku dhawaaqista farriintii lagu sii sheegay Erayga Ilaah; laakiin wax sii sheegiddu waa inay rumoowdaa. Rabbigu wuxuu leeyahay, ‘Bal ogaada, waxaan idiin soo diri doonaa Eliyaas nebigii ka hor imanashada maalinta weyn oo cabsida leh ee Rabbiga’ (Malaakii 4:5). Qof baa iman doona isaga oo leh ruuxa iyo xoogga Eliyaas, oo marka uu muuqdo, dadku waxay odhan karaan, ‘Adigu aad baad u xamaasadaysan tahay, Qorniinkana si sax ah uma fasirto. Aan kuu sheego sida aad farriintaada u barayso.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Waxaa jira kuwo badan oo aan kala garan karin shaqada Ilaah iyo tan dadka. Waxaan sheegi doonaa runta sida Ilaah ii siiyo, oo hadda waxaan leeyahay, haddii aad sii waddaan canaan-raadinta iyo inaad yeelataan ruux khilaaf, marnaba runta ma garan doontaan. Ciise wuxuu xertiisii ku yidhi, ‘Wax badan ayaan weli idiin leeyahay inaan idinku idhaahdo, laakiin haatan ma qaadi kartaan’ (Yooxanaa 16:12). Iyagu kuma ay jirin xaalad ay ku qaddarin karaan waxyaalaha quduuska ah oo weligood ah; laakiin Ciise wuxuu ballanqaaday inuu soo diri doono Gargaaraha, kaasoo wax walba bari doona, wax walbana xusuustooda ku soo celin doona, wax alla wixii uu iyaga ku yidhi. Walaalayaalow, waa inaynaan isku hallayn dadka. ‘Ninka joojiya, kan neeftiisu sankiisa ku jirto; waayo, maxaa loogu tiriyaa?’ (Ishacyaah 2:22). Waa inaad nafihiinna tabarta daran ku tiirsataan Ciise. Innagu kuma habboona inaan ka cabno ilaha dooxada, iyadoo uu jiro il buurta ku yaal. Aynu ka tagno durdurrada hoose; aynu u nimaadno ilooyinka sare. Haddii ay jirto qodob run ah oo aydnaan garanayn, oo aydnaan ku heshiin, baadha, kitaabka quduuska ahna kitaabka quduuska ah la barbar dhiga; usha runta si qoto dheer ugu deji macdanta Erayga Ilaah. Waa inaad naftiinna iyo fikradihiinnaba dul saartaan meeshii allabariga ee Ilaah, iska fogeysaan fikradihiinna hore loo qaatay, oo aad Ruuxa Samada u oggolaataan inuu idinku hoggaamiyo runta oo dhan.” Selected Messages, buugga 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Ishacyaah laba iyo labaatanaad, Shebna iyo Eliyaaqiim waxay matalaan kuwa xigmadda leh iyo kuwa nacasyada ah ee ku jira Adventism-ka dhammaadka dunida, marka boqorka woqooyi uu ku soo socdo Yeruusaalem. Eliyaaqiim oo ahaa ina Xilqiyaah wuxuu haystay “muujintii”; Shebna se ma hayn.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Meeshii aan muujin jirin, dadku way halligmaan; laakiinse kii sharciga xajiyaa waa barakaysan yahay. Maahmaahyadii 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Farriinta nebiyadeed, taas oo ah “aragtida” aayaddan, waxay ka hadlaysaa laba arrimood. Waxaad fahamtaa kordhinta iftiinka nebiyadeed oo waad nooshahay, haddii kalese—waad dhimanaysaa. Haddii aadan fahmin, markaas ma awooddid inaad u diyaar garowdo inaad Sabtida ilaaliso marka imtixaanka sharciga Axadda yimaado. Waxay ahaan doontaa, “aad bay u dambayn doontaa.” Marka Adventistayaasha La’odikiya lagu afgembiyo sharciga Axadda, waxay diidaan sharciga maxaa yeelay waxay diideen “aragtida runta.” Saliid ma haystaan, mana fahmaan kordhinta aqoonta oo la furfuro wax yar ka hor inta aanu nimcadu xidhmin.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Waayo waxaad leedahay, Anigu waan taajirsanahay, oo hodannimo baan ku kordhay, waxbana uma baahni; mana garanaysid inaad tahay mid hoogan, oo laga naxo, oo miskiin ah, oo indha la', oo qaawan. Muujintii 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Calaamaddii Ishacyaah waxay ahayd inuu saddex sannadood qaawan oo caga-cad ku socday. Wuxuu sidaas u yeelay si uu uga digo kuwa digniintiisa nebiyadeed lagu digi doono, in haddii aydnaan garan aragtida dhacdooyinka nebiyadeed, aad iman doontaan sharciga Axadda oo aad noqotaan maxbuus loo kaxaynayo adigoo ku jira xaalad hoogan, murugo leh, miskiin ah, indha la’, oo qaawan. Ishacyaah wuxuu ahaa calaamad iyo yaab taariikhda Ishacyaah, hase yeeshee si ka sii badan wuxuu u ahaa dhammaadka dunida.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Haddaba waxyaalahaas oo dhammu waxay ugu dheceen iyaga inay tusaalooyin u noqdaan; waxaana loo qoray digniinteenna, innagoo ay dhammaadka qarniyadu nagu yimaadeen. 1 Korintos 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Shanta aayadaha ugu horreeya cutubka laba iyo labaatanaad Yeruusaalem, oo ah magaalada Daa’uud, waxaa lagu aqoonsaday inay tahay magaalo “qaylo badan,” “faraxsan” oo ay ka buuxaan “buuqyo.” Oraah Baybal ah oo caan ah, oo xataa ay adeegsadaan dadka dunida, ayaa cutubkan loogu isticmaalay inay matasho magaalada “faraxsan” ee “qaylada badan” oo ay ka buuxaan “buuqyo,” marka kuwa ku jira aayadda saddex iyo tobnaad ay iyagoo faraxsan yidhaahdaan, “Aan wax cunno oo cabno; waayo berrito waynu dhiman doonnaa.” Habase yeeshee, in kastoo ay faraxsan yihiin, raggoodii waa la laayay, laakiin seef laguma dilin, dagaalna kuma dhiman, sidaas darteedna Ishacyaah wuxuu soo jeedinayaa su’aasha ah, “Maxaa ku haya?”
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Wax kasta oo iyaga haya, waxay ku kalliftay inay saqafyada guryaha fuulaan. Saqafyada guryuhu waa astaan u ah caabudidda qorraxda, dayaxa, iyo xiddigaha; waana astaan u ah ruuxi-raacnimada. Adventism-ku wuxuu marinka ku hoos jiraa khiyaano ruuxi ah.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Iyo kuwa ku caabuda ciidanka samada dusha sare ee guryaha; iyo kuwa caabuda oo ku dhaarta Rabbiga, haddana ku dhaarta Malkam; iyo kuwa Rabbiga ka noqday; iyo kuwa aan Rabbiga doondoonin, hana weyddiin isaga.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Aamus Rabbiga Ilaaha ah hortiisa; waayo, maalintii Rabbigu way soo dhow dahay; waayo, Rabbigu allabari buu diyaariyey, martidiisiina wuu casuumay. Oo waxay ahaan doontaa in maalinta allabariga Rabbiga aan ciqaabi doono amiirrada, iyo wiilasha boqorka, iyo kulli kuwa huwan dhar qalaad. Oo isla maalintaasna waxaan ciqaabi doonaa kulli kuwa ka dul booda marinka, kuwaas oo guryaha sayidyadooda ka buuxiya dulmi iyo khiyaano. Sefanyaah 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Marka la joogo qalalaasaha sharciga Axadda, Adventism-ka oo loo metelay Yeruusaalem waxay ku jiraan “dooxada aragga.” Kuwa diida farriinta nebiyadeed ee lagu metelay “saliidda” ama “aragga” waxay ku dhaqmayaan ruuxaaniyad been ah, taas oo Bawlos kaga hadlay Warqaddii Labaad ee Tesaloniika. Halkaasna waxaan sidoo kale ka helaynaa kuwa (Shebna) aan aqbalin jacaylka runta.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
Sababtaas aawadeedna Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, si ay been u rumaystaan; si loo xukumo kulligood kuwii aan runta rumaysan, balse ku farxay xaqdarrada. 2 Tesaloniika 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Dabcan, erayga “runta” ee Bawlos adeegsado waa erayga Giriigga ah ee laga soo qaatay erayga Cibraaniga ah ee “runta,” kaas oo la sameeyey iyadoo la isu geeyey saddexda xaraf ee Cibraaniga ah ee metela Alfa iyo Oomeega. Diidmada “runta” loo metelay mabda’a Alfa iyo Oomeega ahaan, waxay La’odikiyaanka ku keentaa marin-habaabin xoog leh, marin-habaabintaasina waa ruuxaaniyad.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
“Nebi Isayos wuxuu leeyahay: ‘Oo markay idinku yidhaahdaan, Doondoona kuwa ruuxyo-yaqaanka ah, iyo saaxiriinta xanshashaqa oo gunuunuca; sow dad miyaanay Ilaahood doondoonin? Kuwa nool ma kuwii dhintay baa loo doondoonaa? Sharciga iyo maragga! Haddayan sida eraygan u hadlin, waxaa ugu wacan inaan iftiin ku jirin.’ Ishacyaah 8:19, 20. Haddii dadku diyaar u ahaan lahaayeen inay aqbalaan runta si cad loogu sheegay Qorniinka oo ku saabsan dabeecadda aadanaha iyo xaaladda kuwii dhintay, waxay ku arki lahaayeen sheegashooyinka iyo muujinta ruuxi-yaqaannimada hawlgalka Shayddaanka oo leh awood iyo calaamooyin iyo yaabab been ah. Laakiin intii ay ka tanaasuli lahaayeen xorriyadda sidaas ugu raalli gelisa qalbiga jidhka ah, oo ay ka fogaan lahaayeen dembiyadii ay jecel yihiin, dad aad u badan ayaa indhahooda ka qarsada iftiinka oo si toos ah hore ugu socda, iyagoo aan digniinaha dan ka lahayn, halkaas oo Shayddaanku dabinnadiisa ku tidco hareerahooda, oo ay noqdaan ugaadhiisii. ‘Maxaa yeelay, ma ay aqbalin jacaylka runta inay ku badbaadaan,’ sidaas daraaddeed ‘Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay been u rumaystaan.’ 2 Tesaloniika 2:10, 11.” Dooddii Weynayd, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Ishacyaah laba iyo labaatanaad ragga magaalada farxadda leh waa la laayay, laakiinse dagaal ama seef laguma layn; iyagoo wada xidhan ayaa la laayay iyaga iyo hoggaamiyayaashii cararay.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
“Haddii kaniisaddu raacdo jid la mid ah kan dunida, waxay la qaybsan doontaa isla qaddarka. Maya, taa ka sii badan, maadaama ay heshay iftiin ka weyn, ciqaabteeduna way ka sii weynaan doontaa tan kuwa aan toobad keenin.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Annagu oo ah dad ahaan waxaynu qirannaa inaynu haysanno runta ka horraysa dadyowga kale oo dhan ee dunida jooga. Haddaba nolosheenna iyo dabeecaddeennu waa inay la jaanqaadaan iimaankaas oo kale. Maalintu waxay si dhow noogu soo dhowdahay marka kuwa xaqa ah loo xidhxidhi doono sida hadhuudh qaali ah oo xidhmooyin loo ururiyey bakhaarka jannada, halka kuwa sharka lehna, sida haramaha, loogu ururin doono dabka maalinta weyn ee ugu dambaysa. Laakiin sarreenka iyo haramuhu ‘way isla koraan ilaa beergoosadka.’” Testimonies, volume 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Hoggaanka ku jira Ishacyaah laba iyo labaatan waxaa isku xidhay “qaansoleyda.” Shebna waxaa loo aqoonsaday inuu yahay hoggaamiye ka sarreeya guriga, jagadiisana waxaa la siin doonaa Eliyaaqiim ina Xilqiyaah. Ishacyaah laba iyo labaatan, farriinta nebinnimada ee ay matalayso “riyadu” ee dhacdooyinka nebinnimada waxay Yeruusaalem ku soo saartay laba dabaqadood oo caabudayaal ah marka boqorka woqooyi soo dhowaado. Hal dabaqad waxaa loo xidhayaa bakhaarka jannada, tan kalena dababka maalmaha ugu dambeeya. Waxa kuwa sharka leh xidhay waa “qaansoleyda,” taas oo ah mid ka mid ah astaamaha badan ee Islaamka ku leeyahay Erayga Ilaah.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Oo hadha tirada qaansoleyda, ragga xoogga badan oo reer Qedaar ah, way yaraan doonaan; waayo, Rabbiga ah Ilaaha reer binu Israa’iil ayaa sidaas ku hadlay. Ishacyaah 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Kuwanu waa magacyadii wiilashii Ismaaciil, magacyadooda sida qarniyadooda u kala yimaadeen: curadkii Ismaaciil wuxuu ahaa Nebaayood; iyo Qeydaar, iyo Adbeel, iyo Mibsaam, iyo Mishmaac, iyo Duumaah, iyo Massa, Hadaar, iyo Teyma, Yetuur, Naafiish, iyo Qedmah. Kuwanu waa wiilashii Ismaaciil, kuwanna waa magacyadoodii, xeryahoodii iyo qalcadahoodiiba; laba iyo toban amiir oo quruumahooda u dhigma. Bilowgii 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Hoggaanka Adventism-ka waxaa xidhay qaansoleydu markii ay diideen farriintii ahayd in Islaamku weeraray Maraykanka 11-kii Sebtembar, 2001, taas oo ahayd dhammaystirka wax sii sheegidda Kitaabka Quduuska ah. Weerarkii 9/11 wuxuu ahaa xaqiijintii farriintii la furfuray 1989, xilligii burburkii Midowgii Soofiyeeti. Weerarkii Islaamku ku qaaday 9/11 wuxuu la simnaa Agoosto 11, 1840, markii wax sii sheegid ku saabsan xakamaynta Islaamka ay awood siisay farriintii malaa’igta kowaad iyada oo xaqiijisay xeerkii ugu weynaa ee wax sii sheegidda ee Miller, kaas oo ahaa in maalin ay matasho sannad. Agoosto 11, 1840, waxay ahayd dhammaystirka dhacdo hore loo sii sheegay oo ku dhisnayd mabda’a ah maalin halkii sannad. Markii ay taasi rumoowday, farriintii malaa’igta kowaad waxaa loo gaadhsiiyey saldhig kasta oo hawlgal ah oo dunida ku yaal.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 waxa ay xaqiijisay xeerka aasaasiga ah ee “aragtida” loo siiyey Adventism-ka inay ku dhawaaqdo. Xeerkani waa in taariikhdu iskeed isu soo celiso. Markii mabda’a maalin sannad u taagan tahay la xaqiijiyey Agoosto 11, 1840, malaa’igtii xoogga badnayd ee Muujintii toban ayaa soo degtay, taasoo calaamadisay awood-siinta farriintii saacadda xukunka ee Miller; sidaas ayayna u noqotay tusaale muujinaya markii malaa’igta Muujintii siddeed iyo toban ay soo degtay 9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Sidee ku timid hadalka sheegaya inaan ku dhawaaqay in New York lagu xaaqi doono hir-badeed weyn? Arrintan anigu weligay ma aanan odhan. Waxa aan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas dabaqba dabaq uga sii kacaya, ‘Muuqaallo aad u argagax badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si cabsi leh u gilgilo! Markaas waxaa rumoobi doona erayada Muujintii 18:1–3.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo fool leh. Laakiin iftiin gaar ah kama aanan helin waxa ku iman doona New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaal la tuuri doono iyada oo ay sabab u tahay rogidda iyo rogmashada xoogga Ilaah. Iftiinkii lay siiyey ayaan ku garanayaa in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaada, hal taabasho oo ka timaadda xooggiisa weyn, oo dhismahan waaweyn way soo dhici doonaan. Waxa dhici doona muuqaallo argagaxooda aynaan qiyaasi karin.” Review and Herald, July 5, 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Dabcan, waxaa jira wax badan oo kale oo laga odhan karo Islaamka, laakiin Shebna wuxuu metelaa kuwa diida “aragtida” taariikhda nebinnimada ee ku dhisan soo-noqnoqoshada taariikhda, taas oo ay weheliso runta aasaasiga ah ee soo-noqnoqoshada taariikhda—taas oo ah in bilowga shay uu muujiyo dhammaadka shayga. Xakamayntii Islaamka ee Agoosto 11, 1840 waxay soo dejisay malaa’igta Muujintii tobnaad, sii-dayntii Islaamkana 9/11 waxay soo dejisay malaa’igta Muujintii siddeed iyo tobnaad.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Markaasaan idhi, I maqla, waan idin baryayaaye, kuwiinna madaxda Yacquub ahow, iyo kuwiinna amiirrada reer binu Israa’iil ahow; sow idinkuma habboona inaad garashada xukunka lahaataan? Kuwiinna wanaagga neceb oo sharka jecelow; kuwa maqaarkooda ka siiba dadka, oo hilibkoodana lafahooda ka siiba; kuwaas oo weliba cuna hilibka dadkayga, oo maqaarkoodana ka diira; oo lafahoodana jebiya, oo googooya sidii wax dheriga loo gelinayo iyo sida hilib digsi ku jira. Markaasay Rabbiga u qayshan doonaan, laakiinse isagu ma uu maqli doono, oo wakhtigaas wejigiisuu ka qarin doonaa iyaga, maxaa yeelay, falimahoodii way xumeeyeen. Rabbigu wuxuu nebiyada dadka iga lumiya ka leeyahay sidan: Kuwa ilkahooda wax ku qaniina oo ku qayliya, Nabad; laakiinse kii aan afkooda wax gelin, isaga dagaal bay ku diyaar garoobaan. Sidaas daraaddeed habeen baa idiin ahaan doona, si aydaan wax aragti ah u helin; gudcurna idiin ahaan doona, si aydaan wax u faalin; qorraxduna nebiyada ayay ugu dhici doontaa, maalintuna way ku madoobaan doontaa. Markaas kuwa wax arka way ceeboobi doonaan, faaliyayaashuna way wareeri doonaan; haah, dhammaantood bushimahooda way dabooli doonaan, maxaa yeelay, Ilaah jawaab kama iman. Laakiinse anigu runtii waxaan ka buuxaa xoog xagga Ruuxa Rabbiga, iyo xukun, iyo itaal, inaan Yacquub ku wacdiyo xadgudubkiisa, oo Israa’iilna dembigiisa. Haddaba tan maqla, waan idin baryayaaye, kuwiinna madaxda reer Yacquub ahow, iyo kuwiinna amiirrada reer binu Israa’iil ahow, kuwiinna xukunka neceb oo xaqsooriddii oo dhan qalloociya. Siyoon dhiig bay ku dhisaan, Yeruusaalemna xumaan bay ku dhisaan. Madaxdoodu laaluush bay wax ugu xukumaan, wadaaddadooduna lacag bay wax ku baraan, nebiyadooduna lacag bay wax ugu faaliyaan; haddana Rabbigay isku halleeyaan, oo waxay yidhaahdaan, Rabbigu sow naguma jiro? Wax shar ahna naguma iman doono. Miikaah 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Oo guutooyinka quruumaha oo dhan ee la diriraya Arii’eel [Yeruusaalem], kuwaas oo dhan ee la dagaallama iyada iyo qalcaddeeda, oo iyada dhibeeya, waxay ahaan doonaan sidii riyo aragti habeennimo ah. Oo waxay ahaan doontaa sidii marka nin gaajaysan ku riyoodo, oo bal eeg, uu wax cunayo; laakiinse markuu tooso, naftiisu waa madhan tahay; ama sidii marka nin harraadsan ku riyoodo, oo bal eeg, uu wax cabbayo; laakiinse markuu tooso, oo bal eeg, wuu daallan yahay, naftiisuna weli way harraadsan tahay; sidaas oo kale ayay noqon doontaa guutooyinka quruumaha oo dhan ee la dirira Buur Siyoon. Joogsada oo yaaba; qayliya oo qayliya; way sakhraansan yihiin, laakiinse khamri kuma sakhraansana; way lulmaan, laakiinse cabbid xoog leh kuma lulmaan. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinna wuu xidhay; nebiyadii iyo taliyayaashiinnii, wax arkayaashii, isagaa daboolay. Oo aragtidii wax walba idiinla noqotay sida erayada kitaab la shaabadeeyey, oo dadka loo dhiibo mid aqoon leh, iyagoo leh, Fadlan tan akhri; markaasuu yidhaahdaa, Ma akhriyi karo, waayo waa la shaabadeeyey; oo haddana kitaabka waxaa loo dhiibaa mid aan aqoon lahayn, iyagoo leh, Fadlan tan akhri; markaasuu yidhaahdaa, Anigu ma ihi mid aqoon leh. Sidaas daraaddeed Rabbigu wuxuu yidhi, Dadkanu afkooda ayay iigu soo dhowaadaan, oo bushimahooda ayay igu maamuusaan, laakiinse qalbigooda way iga fogeeyeen, cabsidooda ay iga qabaanina waa amarro dadku baray; sidaas darteed, bal eeg, waxaan mar kale dadkan ku dhex samayn doonaa shuqul yaab leh, kaas oo ah shuqul yaab leh iyo mucjiso; waayo, xigmadda kuwa xigmadda leh way baabbi’i doontaa, garashada kuwa miyirka lehna way qarsoomi doontaa. Waxaa iska hoogay kuwa si qoto dheer u doondoona inay taladooda Rabbiga ka qariyaan, oo shuqulladooduna mugdiga ku jiraan, oo yidhaahda, Yaa na arka? Oo yaa na garanaya? Hubaal, waxyaalihiinna rogrogiddiinna waxaa loo xisaabin doonaa sida dhoobada dheriyasameeyaha; waayo, ma shuqulkii baa kii sameeyey ka odhan doona, Isagu ima uu samayn? Ama ma wixii la sameeyey baa kii qaabeeyey ka odhan doona, Isagu garasho ma lahayn? Ishacyaah 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Dooxada aragtida, sida uu Ishacyaah sheegay, waa “maalin dhib, iyo tuntid, iyo jahawareer xagga Rabbiga ah oo ah Ilaaha ciidammada ku sugan dooxada aragtida, derbiyadana duminaya, oo buurahana qaylo ugu yeedhaysa.” Sidaas daraaddeed Ishacyaah aad buu u ooyaa qadhaadh, sida Ciise qudhiisuba yeelay.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
Illintii Ciise ma ahayn kuwo uu ku sii odorosayo silica uu isagu mari lahaa. Hortiisa wax yar ka hor waxaa yiil Gethsemane, halkaas oo dhowaan argagaxa gudcur weyn uu ku soo deggi lahaa. Albaabka idahana allabariga loo kaxeeyo isna waa muuqday, kaas oo qarniyo badan xoolihii qurbaannada allabariga loo mari jiray. Albaabkaasna dhowaan isaga ayaa loo furi lahaa, isaga oo ah Ka-hortusaalaha weyn, kaas oo allabarigiisa dembiyada dunida aawadood ay dhammaan qurbaannadaasu tilmaamayeen. Meel u dhowna waxaa yaallay Kalvari, goobta silicdiisa soo dhowaanaysay. Hase yeeshee ma ahayn xusuusintaas dhimashadiisa naxdinta leh waxa Masiixii wax furay ka ilmaysiiyey oo ka taahsiiyey murugada ruuxa. Murugadiisu ma ahayn mid naf-jeclaysi ah. Fikradda silicdiisa qudheedu ma cabsi gelin naftaasi sharafka leh ee naf-huridda badan. Waxay ahayd aragga Yeruusaalem kii qalbiga Ciise muday—Yeruusaalem oo diidday Wiilka Ilaah oo quudhsatay jacaylkiisa, oo diidday in lagu qanciyo mucjisooyinkiisa waaweyn, oo haddana qarka u saarnayd inay naftiisa qaaddo. Wuxuu arkay waxa ay ahayd iyada oo ku jirta dambiga ay ku diidday Bixiyaheeda, iyo waxa ay ahaan kari lahayd hadday aqbali lahayd Kan keliya ee bogsiin kara nabarkeeda. Wuxuu u yimid inuu badbaadiyo; sidee buu uga quusan kari lahaa?
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
“Israa’iil waxay ahaan jireen dad la barakeeyey; Ilaahna macbudkoodii wuxuu ka dhigtay hoygiisa; oo wuxuu ahaa ‘qurux xagga joogistiisa ah, farxadda dhulka oo dhan.’ Sabuurka 48:2. Diiwaanka daryeelka ilaalinta Masiixa iyo jacaylkiisii naxariista lahaa ee ka badan kun sannadood, sida jacaylka aabbe u hayo ilmihiisa keliya, halkaas ayuu yiil. Macbudkaas ayay nebiyadu kaga dhawaaqeen digniimahoodii culus. Halkaas ayaa meelo foox lagu shido oo ololaya la ruxi jiray, iyadoo fooxii, oo lagu qasay baryadii caabudayaasha, uu Ilaah xaggiisa u kor u kici jiray. Halkaas ayaa dhiiggii xoolaha lagu daadin jiray, isagoo astaan u ahaa dhiigga Masiixa. Halkaas ayuu Rabbiga Yahuwaah ku muujiyey ammaantiisa kursiga kafaaraggudka dushiisa. Halkaas ayay wadaaddadu ku adeegi jireen, oo haybaddii calaamad iyo xafladuna waxay socotay qarniyo badan. Laakiin waxaas oo dhan waa inay dhammaadaan.”
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
“Ciise gacantiisii ayuu kor u taagay,—gacantaas oo marar badan u ducaysay kuwa buka iyo kuwa silica qaba,—kolkaasuu u ruxay xagga magaalada halaagga loo qoondeeyey, isagoo hadallo murugo jaban ku dhawaaqaya: ‘Haddaad garan lahayd, adiguba, ugu yaraan maalintan tan kuu ah, waxyaalaha nabaddaada ku saabsan!—’ Halkan Badbaadiyuhu wuu hakaday, oo wuxuu ka tegay isagoo aan sheegin waxa ay ahaan kari lahayd xaaladda Yeruusaalem haddii ay aqbali lahayd gargaarkii Ilaah doonayay inuu siiyo,—hadiyadda Wiilkiisa la jecel yahay. Haddii Yeruusaalem garan lahayd waxa ay mudnaanteedu ahayd inay garato, oo ay dhegaysan lahayd iftiinkii Samadu u soo dirtay, waxay u soo bixi kari lahayd iyadoo ku taagan sharafta barwaaqada, boqoradda boqortooyooyinka, xor ku ah xoogga awooddeeda Ilaah-siiyey. Askari hubaysan ma joogeen irdahaheeda, calammo Roomaan ahna kama lulmeen derbiyadeeda. Qaddarkii ammaanta badnaa ee barakayn kari lahaa Yeruusaalem haddii ay aqbali lahayd Bixiyaheeda ayaa hortiisa ka soo muuqday Wiilka Ilaah. Wuxuu arkay inay ku bogsan kari lahayd xanuunkeeda culus, lagana xorayn kari lahaa addoonsiga, laguna adkayn kari lahaa inay noqoto magaalo-madaxda weyn ee dunida. Derbiyadeeda waxaa ka bixi lahayd qoolleyda nabadda oo gaadhi lahayd quruumaha oo dhan. Waxay ahaan lahayd taajka ammaanta ee dunida.”
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Laakiin sawirka ifaya ee ku saabsan wixii Yeruusaalem ahaan kari lahayd ayaa ka libdha indhaha Badbaadiyaha. Wuxuu gartaa waxa ay hadda tahay iyadoo ku hoos jirta harqoodka Roomaanka, xambaarsan carada Ilaah, oo loo xukumay xukunkiisa aargudashada leh. Wuxuu haddana qabtaa duntii go’day ee baroortiisa: ‘Laakiin hadda way ka qarsoon yihiin indhahaaga. Waayo, waxaa kuu iman doona maalmo ay cadaawayaashaadu kugu wareejin doonaan qalcad, oo ay hareerahaaga ka go’doomin doonaan, oo ay dhinac kasta kaa cidhiidhin doonaan, oo ay kula simi doonaan dhulka, adiga iyo carruurtaada kugu dhex jirta; oo kaama tegi doonaan dhagax dhagax kale dul saaran; maxaa yeelay, ma aadan garan wakhtigii booqashadaada.’
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
“Masiixu wuxuu u yimid inuu badbaadiyo Yeruusaalem iyo carruurteeda; laakiinse kibirka Faarisiinta, munaafaqnimada, xaasidnimada, iyo xumaantoodu waxay ka hor istaageen inuu fuliyo qasdigiisii. Ciise wuxuu ogaa ciqaabta daran ee ku soo degi lahayd magaalada la xukumay. Wuxuu arkay Yeruusaalem oo ciidan ku hareeraysan yihiin, dadkii go’doonsanaa oo loo kaxaynayo gaajo iyo dhimasho, hooyooyin quudanaya meydadka carruurtooda, waalidiin iyo carruurba midba kan kale ka dafayo qaniinyadii u dambaysay ee cuntada, jacaylkii dabiiciga ahaana uu baabbi’inayo xanuunka qaniina ee gaajada. Wuxuu arkay in adaygga Yuhuudda, sida ka muuqatay diidmadooda badbaadadiisa, uu sidoo kale ku hoggaamin doono inay diidaan isu-dhiibidda ciidamada soo duulay. Wuxuu arkay Golgota, halkaas oo isaga kor loogu qaadi lahaa, oo ay iskutallaabooyin uga taagan yihiin sida dhirta kaynta u cufan tahay. Wuxuu arkay dadka tabaalaysan oo la silicdilayo, qaarna lagu jirdilayo qalabka ciqaabta, qaarna iskutallaabta lagu qodbay, daaraha quruxda badanna la dumiyey, macbudkiina oo burbursan, derbiyadiisii waaweyna aan dhagaxna dhagax kale dul saarnayn, halka magaalada la qodayo sidii beer. Badbaadiyuhu si weyn buu ugu ooyi karay xanuun aad u daran markuu eegay muuqaalkaas cabsi badan.”
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“Yeruusaalem waxay ahayd ilmihii uu daryeeli jiray, oo sida aabbe naxariis badan uga barooranayo wiil marin-habaabay, sidaas oo kale ayuu Ciise ugu ooyay magaaladii la jeclaa. Sidee baan kuu dayn karaa? Sidee baan u arki karaa adigoo halaag loo qoondeeyey? Miyaan kuu oggolaadaa inaad tagto si aad u buuxiso koobka xumaantaada? Hal nafood ayaa qiime sidaas u weyn leh, oo marka lala barbar dhigo, duniyooyinba waxay ku dhacaan wax aan micne lahayn; laakiin halkan qaran dhan ayaa lumin lahaa. Markii qorraxda degdeg u sii dhacaysa ee galbeedku ay cirka ka libdhi lahayd, maalintii nimcada Yeruusaalem way dhammaan lahayd. Intii socodku ku hakaday buurta Saytuunka dusheeda, weli aad uma ay daahin in Yeruusaalem toobadkeento. Malaa’igtii naxariistu markaas ayay baalasheeda laabanaysay si ay uga soo degto carshiga dahabka ah oo ay boos u siiso caddaaladda iyo xukunka dhaqso u imanaya. Laakiin qalbiga weyn ee jacaylka leh ee Masiixu weli wuxuu u baryayay Yeruusaalem, tii quudhsatay naxariistiisa, yasday digniinihiisa, oo ku dhowayd inay gacmaheeda ku dhiigaysato dhiiggiisa. Haddii Yeruusaalem ay toobadkeeni lahayd, weli ma aanay daahin. Intii fallaadhihii ugu dambeeyey ee qorraxda dhacaysa ay ku sii lingerayeen macbudka, munaaradda, iyo taagga sare, sow malaa’ig wanaagsan ma hagi lahayn jacaylka Badbaadiyaha, oo ma ka leexin lahayn hooggeeda? Magaalo qurux badan oo aan quduus ahayn, tii nebiyadii dhagax ku dishay, tii diidday Wiilka Ilaah, tii iyada qudheedu ku xidhaysay silsiladaha addoonsiga iyadoo aan toobadkeenin,—maalintii naxariisteedu waxay ku dhowayd inay dhammaato!” Desire of Ages, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Sida Ishacyaah ugu qeexayo dagaalka ka dhanka ah Yeruusaalem cutubka laba iyo labaatanaad, kuwii soo weeraray waxay “isku diyaariyeen iridda.” Ceelaam iyo Qiir waxay joogaan iridda iyagoo hubkoodii diyaar ah, dabadeedna waxay ogaadaan daboolkii Yeruusaalem. Ishacyaah, “daboolka” ay cadowgu ka helaan iridda waa hooskii Masar.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Waxaa hoog u sugnaaday carruurta caasiyiinta ah, ayaa Rabbigu leeyahay, kuwaas oo talo qaata, laakiinse aan iga iman; oo isdaboola dabool, laakiinse aan ka iman Ruuxayga, si ay dembi ugu daraan dembi; kuwaas oo u socda inay Masar u degaan, oo aan afkayga waxba ka weyddiin; si ay isugu xoogeeyaan xoogga Fircoon, oo ay ugu kalsoonaadaan hooska Masar! Ishacyaah 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Waxaa cadaawayaasha Yeruusaalem garanayaan in kuwa uu matalo Shebna ay kalsoonidooda saareen Masar, iyagoo u malaynaya in Masar ay iyaga ilaalin doonto, halka kuwa uu matalo Eliyaaqiim ina Hilqiyaah aanay ku kalsoonayn “hooska Masar,” balse ay ku dedan yihiin daboolka Ruuxa Ilaah oo ay ku kalsoon yihiin “hooska Kan ugu Sarreeya.”
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Kan ku deggan meesha qarsoon ee Kan ugu Sarreeya wuxuu hoyan doonaa hooska Qaadirka. Rabbiga ayaan ka odhan doonaa, Isagu waa magangalkayga iyo qalcaddayda: Ilaahaygayga; isaga ayaan isku hallayn doonaa. Sabuurradii 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Xilligii sharciga Axadda, bikradaha caqliga leh oo uu Eliyaaqiim ina Xilqiyaahu matalo waxay ku kalsoon yihiin hooska Kan ugu sarreeya, halka bikradaha nacasyada ah oo uu Shebna matalo ay ku kalsoon yihiin hooska Masar. Erayga loo tarjumay “la muujiyey” wuxuu ka dhigan yahay in la qaawiyo oo maxaabiis ahaan loo kaxeeyo. Cadaawayaasha jooga iridda waxay garanayaan in ilaalintii Yeruusaalem laga qaaday, markaasaa Shebna iyo kuwii la jiray waxay bilaabaan inay isku dayaan inay naftooda badbaadiyaan, waayo waxay arkaan “jebabyada magaalada Daa’uud,” waxayna arkaan inay jiraan jebabyo badan oo cadowga u oggolaanaya inuu soo galo. Iyagoo argagaxsan, sida lagu metelay masaalka tobanka bikradood, nacasyadu waxay bilaabaan inay raadiyaan ilaalin, laakiin midna ma haystaan.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Shebna wuxuu eegaa “hubka kaynta” si uu isaga u badbaadiyo, laakiin waa goor dambe. Wuxuu tiriyaa guryaha Yeruusaalem oo wuxuu bilaabaa inuu dumiyo si uu derbiga ugu adkeeyo, laakiin waa goor dambe. Waxay soo ururiyaan biyaha barkadda hoose oo waxay isku dayaan inay ku xirmaan biyaha barkaddii hore, laakiin waa goor dambe. Biyuhu iyagoo ah astaan asaasi ah oo Ruuxa Quduuska ah, waxay muujinayaan inay si quus ah u raadinayaan saliid, laakiin waa goor dambe. Dedaalladooda oo dhan dhexdeeda waxay illoobeen Abuuraha barkadaha, iyo inuu “barkadahaas” runta ah sameeyey wakhti hore. Waxay illoobeen in uu ahaa Dhagaxii Weligiis jiray oo bixiyey farriinta waayihii hore. Waxay doorteen inaanay ku socon waddooyinkii hore, kuwaas oo ay matalaan aasaasyadii lagu dhisay shaqadii William Miller.
“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 nothing 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.
“Cadowgu wuxuu doonayaa inuu maskaxda walaalaheenna iyo walaalaheenna dumar ah ka jeediyo hawsha ah diyaarinta dad istaagi kara maalmahan ugu dambeeya. Dhagartiisa xeeladaysan waxaa loo qorsheeyey in maskaxda laga leexiyo khataraha iyo waajibaadka saacaddan. Iftiinkii Masiixu samada uga yimid si uu Yooxanaa ugu siiyo dadkiisa waxba kama ay qaddariyaan. Waxay baraan in muuqaallada innaga inagu soo fool leh aysan lahayn muhiimad ku filan oo ay mudan yihiin fiiro gaar ah. Waxay wax aan tarin ka dhigaan runta asalkeedu jannada yahay, waxayna dadka Ilaah ka dhacaan waayo-aragnimadoodii hore, iyagoo beddelkeeda siinaya cilmi been ah.
“‘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.
“Sidaasaa Rabbigu leeyahay, Jidadka istaaga, oo fiiriya, oo weyddiista waddooyinkii hore, halka ay ku taal jidkii wanaagsanaa, 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 the last fifty years. Men may suppose that they have found a new way and 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 which has been laid.
“Yuusan ninna ha doonin inuu isku dayo inuu rujiyo aasaaska rumaysadkeenna—aasaaska bilowgii hawshayada lagu dhigay daraasad tukasho leh oo lagu sameeyey Erayga iyo waxyiga. Aasaaskan ayaynu ku dul dhisaynay kontonkii sano ee u dambeeyey. Dadku waxay u malayn karaan inay heleen jid cusub iyo inay dhigi karaan aasaas ka ka sii xoog badan kii hore loo dhigay. Laakiin tani waa khiyaano weyn. Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Waagii hore qaar badan ayaa ku hawlgalay dhisidda iimaan cusub iyo dejinta mabaadii’ cusub. Laakiin intee in le’eg ayay dhismahoodu taagnaayeen? Si dhakhso ah ayuu u dumay, waayo laguma aasaasin Dhagaxa.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Miyay xertii ugu horraysay khasab ku ahayn inay ka hortagaan hadallada dadka? Miyayayan khasab ku ahayn inay dhegaystaan aragtiyo been ah, ka dibna, markay wax kasta sameeyeen, ay si adag u taagnaadaan, iyagoo leh: ‘Aasaas kale ninna ma dhigi karo kan hore loo dhigay mooyaane’? 1 Corinthians 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Sidaas daraaddeed waa inaynu bilowgii kalsoonideenna si adag u haynnaa ilaa dhammaadka. Erayo xoog leh ayaa Ilaah iyo Masiix ka soo direen dadkan, iyagoo ka soo saaraya dunida, qodobba qodob, una keenaya iftiinka cad ee runta wakhtigan taagan. Addimo dab quduus ah taabtay ayay addoommada Ilaah ku naadiyeen farriinta. Hadalka rabbaaniga ahina wuxuu shaabaddiisa saaray xaqiiqnimada runta la naadiyey.” Testimonies, volume 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
“Maalinta” ay waxyaalahan oo dhammu ka dhacayaan waa “maalinta” kitaabiga ah ee Ishacyaah ku tilmaamayo inay tahay maalintii Rabbiga Ilaaha ciidammadu ugu yeedhay “oohin, iyo baroor, iyo bidaaraysi, iyo guntooyin joonyad ah.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Markaasaa Rabbigu Muuse la hadlay, isagoo leh, Sidoo kale maalinta tobnaad oo bishan toddobaad ah waxaa jiri doona maalin kafaaraggud ah; waxay idiin ahaan doontaa shir quduus ah; oo nafihiinna waad dhibi doontaan, oo waxaad Rabbiga u bixin doontaan qurbaan dab lagu gubo. Oo maalintaas qudheeda innaba wax shuqul ah ma samayn doontaan, waayo, waa maalin kafaaraggud ah, in idiin kafaaraggudo Rabbiga Ilaahiinna hortiisa. Waayo, naf kastoo aan maalintaas qudheeda la dhibin, taas waxaa laga gooyn doonaa dadkeeda dhexdiisa. Oo naf kastoo maalintaas qudheeda wax shuqul ah samaysa, naftaas anigu waan ka baabbi'in doonaa dadkeeda dhexdiisa. Innaba nooc shuqul ah ma samayn doontaan; tanuna waxay ahaan doontaa qaanuun weligiis jira qarniyadiinna oo dhan guryihiinna oo dhan. Waxayna idiin ahaan doontaa sabti nasasho ah, oo nafihiinna waad dhibi doontaan; bisha maalinteeda sagaalaad fiidkii, tan iyo fiidkii ilaa fiidkii, waa inaad sabtidiinna dhawrtan. Laawiyiintii 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Maalinta lagu tusaaleeyey Shebna iyo Eliyaaqiim ina Xilqiyaah waa Maalinta Kafaaraggudka ee ka-horjeedka ah, taas oo daboolaysa taariikhda laga bilaabo 1844 ilaa Mikaa’iil istaago. Muddadaas gudaheeda Adventism waxaa loogu yeedhay inay “naftooda dhibaan,” ama sida Ishacyaah u muujinayo waxaa loogu yeedhay “oohin, iyo baroor, iyo madax-furan, iyo xidhashada joonyad.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“Sanadkii 1844 Wadaadkeennii Sare ee weynaa wuxuu galay meesha ugu quduusan ee macbudka jannada ku yaal, si uu u bilaabo hawsha xukunka baaritaanka. Kiisaska kuwii dhintay ee xaqa ahaa ayaa marayay dib-u-eegis hortiisa Ilaah. Markii hawshaasu dhammaato, xukunka waxaa lagu dhawaaqi doonaa kuwa nool. Sidee qaali u yihiin, sidee muhiim u yihiin daqiiqadahan murugada leh! Midkeen kastaaba wuxuu leeyahay kiis sugaya maxkamadda jannada. Mid kasta oo inaga mid ah si gaar ah ayaa loogu xukumi doonaa sida ay yihiin falalkii jidhka lagu sameeyey. Adeeggii tusaalaha ahaa, markii hawsha kafaaraggudka uu wadaadka sare ku fulinayey meesha ugu quduusan ee macbudka dhulka ku yaal, dadka waxaa laga doonayey inay nafahooda ku hoosaysiiyaan Ilaah hortiisa, oo ay dembiyadooda qirtaan, si kafaaraggud loogu sameeyo oo loo tirtiro. Haddaba ma wax ka yar baa innaga nalaga doonayaa maalintan kafaaraggudka ee antitibiga ah, marka Masiixu ku dhex jiro macbudka sare isagoo u dacwoonaya dadkiisa, oo go’aanka ugu dambeeya ee aan laga noqon karin lagu dhawaaqi doono kiis kasta?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“Xaaladdeennu waa maxay wakhtigan cabsi leh oo quduuska ah? Hoogay, kibir intee le’eg ayaa kiniisadda ka dhex jira, munaafaqnimo intee le’eg, khiyaano intee le’eg, jacaylka labbiska, fudaydka iyo madadaalada, iyo damac intee le’eg oo sarrayn lagu doonayo! Dembiyadan oo dhan ayaa maskaxda daruureeyey, sidaas darteedna waxyaalaha weligood ah lama garan. Miyaynaan Qorniinka baadhin si aynu u ogaanno meesha aynu kaga sugan nahay taariikhda dunidan? Miyaynaan aqoon u yeelan waxa inoo socda wakhtigan, iyo booska ay inagu waajib tahay innaga oo dembilayaal ah inaynu qaadanno inta hawshan kafaaraggudku socoto? Haddii aynu wax qiime ah siinayno badbaadada nafahayaga, waa inaynu samaynaa isbeddel cad oo go’an. Waa inaynu Rabbiga ku doondoonnaa toobad run ah; waa inaynu annaga oo leh qoomammo qoto dheer oo nafeed qirannaa dembiyadeenna, si loo tirtiro.” Selected Messages, buugga 1aad, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Oo maalintaas Rabbiga ah Ilaaha ciidammadu wuxuu ugu yeedhay oohin, iyo baroor, iyo madax-xiirasho, iyo in joonyad la gunto. Oo bal eeg, farxad iyo rayrayn baa jirta, dibi baa la qalaa, ido baa la gowracaa, hilib baa la cunaa, khamrina waa la cabbaa; aynu cunno oo aynu cabno, waayo berri waynu dhiman doonnaa. Ishacyaah 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Rabbigu wuxuu ugu yeedhay Shebna inuu naftiisa dhibo, laakiin isagu wuxuu doortay inuu cuno oo cabo oo damaashaadka sii wato. Rabbigu wuxuu “muujiyey” “dhegihiisa” in dembiga Shebna aan la kafaaraggudayn doonin. Ereyga loo tarjumay “la kafaaraggudo” waa ereyga lagu adeegsaday Laawiyiintii oo loola jeedo “kafaaraggud.” Dembigan Adventism-ka La’odikiya lama kafaaraggudi doono. Haddana Ishacyaah wuxuu bilaabayaa inuu ka hadlo xiriirka Shebna (Adventistayaasha La’odikiya) iyo Eliyaaqiim oo ah wiilka Hilqiyaah (Adventistayaasha Filadelfiya).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Shebna waa “qasnajiga” sidii uu Yahuudasba ahaa. Tobiyaahna waagii Nexemyaah wuxuu ku degganaa meesha quduuska ah ee Ilaah, qol (khasnad) ah oo qurbaannada lagu keydin jiray. Markii Nexemyaah macbudka nadiifiyey, wuxuu dibadda u tuuray Tobiyaah iyo alaabtiisii. Shebnana sidoo kale waa in dibadda loo tuuraa. Labaduba waxay tusaale u yihiin mantagga dibadda loogu tuuro ee Adventism-ka La'odikiya wakhtiga sharciga Axadda.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Sababtoo ah naxariis-darridii iyo khiyaanadii reer Cammoon iyo reer Moo’aab ay kula kaceen reer binu Israa’iil, Ilaah wuxuu Muuse ku sheegay inay weligood ka mamnuucnaadaan shirka dadkiisa. Eeg Sharciga Kunoqoshadiisa 23:3–6. Iyadoo eraygan si bareer ah looga horyimid, wadaadkii sare wuxuu dibadda u tuuray qurbaannadii lagu kaydiyey qolka guriga Ilaah, si uu meel ugu sameeyo wakiilkan ka socda qoomiyad la reebay. Yasid ka weyn oo Ilaah loo muujin karo ma jirin intii la siiyey nicmadan oo kale cadowgan Ilaah iyo runtiisa.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Markuu ka soo noqday Faaris, Nexemyaah wuxuu ogaaday xadgudubkii geesinnimada lahaa ee quduus-darrada ahaa, wuxuuna si degdeg ah u qaaday tallaabooyin uu ku eryayo kii soo dhex galay. ‘Aad bay ii murugaysay,’ ayuu ku dhawaaqayaa; ‘sidaas daraaddeed waxaan qolkaas ka tuuray alaabtii guriga oo dhan ee Toobiyaah. Markaasaan amray, oo iyagu qolalkii way nadiifiyeen; dabadeedna waxaan mar kale halkaas ku soo celiyey weelashii guriga Ilaah, iyo qurbaankii hadhuudhka iyo fooxa.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
“Macbudka oo keliya lama nijaasayn, laakiinse qurbaannadiina si qaldan baa loo adeegsaday. Tani waxay u janjeertay inay niyad-jabiso deeqsinimada dadka. Waxay lumiyeen qiirradoodii iyo xamaasaddoodii, oo way ka caga-jiideen inay bixiyaan meeltobnaadyadooda. Khasnadihii guriga Rabbiga si liidata baa loo buuxiyey; qaar badan oo ka mid ah kuwii gabyi jiray iyo kuwo kale oo adeegga macbudka ka shaqayn jiray, iyagoo aan helin taageero ku filan, ayaa ka tegey hawshii Ilaah si ay meelo kale uga shaqeeyaan.” Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Shebna, Yahuudas, iyo Tobiyaah dhammaantood waxay matalaan Adventistayaasha La’odikiya ee dhammaadka wakhtiga.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Sayidka Rabbiga ah, Rabbiga ciidammadu, wuxuu leeyahay, Tag, u tag khasnajigan, kaas oo ah Shebna, kan guriga u taliya, oo ku dheh, Maxaad halkan ku haysataa? Oo yaad halkan ku leedahay, inaad halkan xabaal uga qoratay naftaada, sida mid xabaal meel sarraysa uga qorta naftiisa, oo hoy ugu qorta naftiisa dhagaxa dhexdiisa? Bal eeg, Rabbigu wuxuu kuu qaadi doonaa maxaabiisnimo xoog leh, oo hubaal wuu ku dabooli doonaa. Hubaal ayuu si xoog leh kuu rogi oo kuu tuuri doonaa sida kubbad dal weyn dhexdiis; halkaas baad ku dhiman doontaa, oo halkaas gaadhifardoodka ammaantaadu waxay ku noqon doonaan ceebta guriga sayidkaaga. Oo anigu waan kaa eryi doonaa jagadaada, oo derejadaadana wuu kaa soo dejin doonaa. Ishacyaah 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Sida boqorka woqooyi ugu soo dhowaanayo Yeruusaalem, waana in la xusuusnaadaa in soo-dhowaanshahu yahay soo-dhowaansho tartiib-tartiib ah oo dadka Yeruusaalem deggani ay ogaayeen inuu imanayay. Tanu waa waxa lagu tilmaamay Ishacyaah cutubka labaatanaad, markii Taartaan, taliyihii Ashuur, qabsaday Ashdood oo ku taallay Masar. Waxay garanayeen waxa soo socda, Sheebnana waqtigiisii wuxuu ku bixinayay inuu naftiisa u sameysto xabaal qurux badan. Qadiimibaadhayaashu waxay heleen xabaashii Sheebna, waxayna ka saareen qoraalkii ku yiillay albaabka laga galo xabaasha, haddana wuxuu yaallaa Matxafka Ingiriiska. Waxa yaab leh in markii Sheebna xilka laga qaaday oo Eliyaaqiim ina Hilqiyaah uu la wareegay booskii hoggaamineed ee Sheebna, Eliyaaqiim ina Hilqiyaah waxaa la siiyey shaabad boqornimo oo uu u adeegsan karo inuu magaciisa ku ansixiyo dukumentiyada rasmiga ah. Shaabaddaasna sidoo kale waxaa helay qadiimibaadhayaal, waxayna ku jirtaa isla matxafkaas ku yaal Ingiriiska. Sheebna wuxuu matxafka ku joogaa isagoo lagu metelayo xabaashiisa, astaanta dhimashada, Eliyaaqiimna, ina Hilqiyaah, wuxuu matxafka ku joogaa matalaadda shaabadda nolosha.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Diidmada Shebna u diiday farriintii digniinta ahayd ee ku saabsan boqorka woqooyi aawadeed, waxaa afkii Rabbiga lagaga tufay; erayga lagu tarjumay “lagaga tufay” ee digniintii Muujintii loo jeediyey La’odikiya dhab ahaantii wuxuu ka dhigan yahay matag xoog leh oo si qarax ah u soo baxa. Nehemyaah wuxuu la baxay Toobiyaah iyo alaabtiisii, Shebnana si xoog leh ayaa loogu tuuray sida kubbad oo kale dal fog. Shebna waa Adventistayaasha La’odikiya ee diidaya farriinta nebinnimada ee la furfuray 1989, kuna diyaargaroobaya qabriga—calaamadda bahalka; Eliyaaqiim oo ah wiilka Xilqiyaahna waa Adventism-ka Filadelfiya ee qaata shaabadda Ilaah.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Oo waxaa dhici doona maalintaas, inaan u yeedhi doono addoonkayga Eliyaaqiim ina Xilqiyaah; oo waxaan isaga ku huwiyi doonaa khamiiskaaga, oo waxaan ku adkayn doonaa suunkaaga, oo xukunkaagana gacantiisa ayaan gelin doonaa; oo isna wuxuu aabbe u noqon doonaa dadka Yeruusaalem deggan iyo reer Yahuudah. Ishacyaah 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Marka la hirgeliyo sharciga Axadda, sarreenka iyo haramaha ku dhex jira Adventism-ka waa la kala saaraa, hoggaankana kiniisadda guulaysata waxaa loo dhiibaa Eliyaaqiim oo ah ina Xilqiyaah; markaasaa Rabbigu kiniisaddiisa kor ugu qaadaa sida calan, iyadoo farriinta malaa’igta saddexaad ay isu bararto qaylo weyn. Waxaa laga yaabaa inaan aad ugu celceliyey anigoo ku daray weedha “ina Xilqiyaah,” halka aan si fudud u oran kari lahaa Eliyaaqiim. Laakiin aabbaha iyo wiilkiisu marka la isu geeyo waxay calaamad u yihiin farriinta Eliyaah ee ka horraysa toddobada belaayo ee ugu dambaysa. Farriinta Eliyaah waxay adeegsataa astaanta aabbayaal iyo carruur si ay u metelaan kii ugu horreeyey (aabbaha) iyo kii ugu dambeeyey (wiilka). Xidhiidhkan nebiyadeed wuxuu wax ku biiriyaa halxidhaalayaasha ugu dambeeya ee cutubka laba iyo labaatanaad. Ballankii loo qaaday Eliyaaqiim oo ah ina Xilqiyaah wuxuu ahaa in Rabbigu garabkiisa saari doono furaha guriga Daa’uud.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“Guriga Daa’uud” waa farriinta aabbe iyo wiil ee Ciise ku tilmaamay wada-hadalkiisii ugu dambeeyey ee uu la yeeshay Yuhuuddii fallaagada ahayd. Sidoo kale waa meesha uu ku soo gunaanado kitaabka Muujintii. Guriga Daa’uud wuxuu lahaa fure, kaas oo, haddii aan wax kale loo adeegsan 22ka Oktoobar, 1844, maxaa yeelay meesha keliya ee Qorniinka ku xusan furahan waa farriinta kaniisadda Filadelfiya.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Oo furaha reer Daa’uudna garabkiisa ayaan saari doonaa; markaasuu furi doonaa, oo ninna ma xidhi doono; wuuna xidhi doonaa, oo ninna ma furi doono. Ishacyaah 22:22.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leeyahay kan quduuska ah, kan runta ah, kan haysta furihii Daa’uud, kan fura oo aan ninna xidhin; oo xidha, oo aan ninna furin; Waxaan ogahay shuqulladaada: bal eeg, albaab furan ayaan hortaada dhigay, oo aan ninna xidhi karin: waayo, xoog yar baad leedahay, oo eraygaygii waad xajisatay, magacaygana ma aad diidin. Bal eeg, kuwa sunagogga Shayddaanka ah, kuwa yidhaahda, Yuhuud baannu nahay, oo aan ahayn, laakiin been sheega; bal eeg, waxaan ka dhigi doonaa inay yimaadaan oo ay ku sujuudaan cagahaaga hortooda, oo ay ogaadaan inaan ku jeclaaday. Maxaa yeelay, eraygii samirkayga waad xajisatay, aniguna waan kaa dhawri doonaa saacadda imtixaanka oo ku soo degi doonta dunida oo dhan, si loo tijaabiyo kuwa dhulka deggan. Bal eeg, dhaqso baan u imanayaa: si adag u hay waxa aad haysato, inaan ninna taajkaaga kaa qaadin. Kii guulaysta waxaan ka dhigi doonaa tiir macbudka Ilaahayga ku jira, oo mar dambe dibadda uga bixi maayo; oo waxaan korkiisa ku qori doonaa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada kaga soo degaysa Ilaahayga xaggiisa; oo waxaan korkiisa ku qori doonaa magacayga cusub. Kii dhego leh, ha maqlo waxa Ruuxu kiniisadaha ku leeyahay. Muujintii 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Eliyaaqiim wuxuu ka dhigan yahay Filadelfiyaan ku jiray dhaqdhaqaaqii Millerite-ka ee furaya Qolka Ugu Quduusan 22-ka Oktoobar, 1844. Waan ogahay in Masiixii ahaa Wadaadkeenna Sare uu ahaa kii furay albaabkaas xilliyeedka, laakiin Masiixu furihii wuxuu saaray garabka Eliyaaqiim oo ahaa ina Xilqiyaah, oo wuxuu leeyahay, “isagaa furi doona.” Waxaannu gaadhnay qodobkii aan tilmaamay bilowgii maqaalkaan.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Kitaabka Ishacyaah waxaa ku jira siddeed iyo toban jeer oo aynu ka helayno erayga “culays,” hase yeeshee toddoba jeer oo ka mid ah wuxuu tilmaamayaa wax garabka lagu qaado, halka kow iyo toban jeer uu tilmaamayo wax sii sheegid halaag ah. Mid ka mid ah siddeed iyo tobankaas jeer, erayga macnihiisu yahay wax sii sheegid halaag ah ayaa isla mar ahaantaas loo adeegsaday inuu sidoo kale matalo culays garabka lagu qaado.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Qisada dooxada aragtidu waxay ku saabsan tahay farriin halaag ah oo Yeruusaalem ka dhex abuureysa laba dabaqadood oo cibaadaysadayaal ah. Farriintii nebinnimada ee aqoonsatay furitaanka xukunka waxaa soo bandhigay Aabbaha Miller, waana farriintii malaa’igta kowaad oo dhammaatay markii albaabkii meesha quduuska ah la xidhay, oo Meesha Ugu Quduuska badanna la furay 22-kii Oktoobar, 1844. “Culayska” garabka William Miller la saaray, oo loo igmaday inuu dunida u qaado, wuxuu ahaa farriintii malaa’igta kowaad, wax sii sheegid halaag ah oo ku dhammaatay 22-kii Oktoobar, 1844, markii ay timid farriintii malaa’igta saddexaad.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
“Furaha guriga Daa’uud ayaan garabkiisa saari doonaa,” oo waxay leedahay, “Maalintaas,” “dhidibka ku qotoma meesha adag waa laga siibi doonaa, waana la goyn doonaa, wuuna dhici doonaa; oo culayskii saarnaana waa la baabbi’in doonaa.”
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Ereyga halkan lagu tarjumay “culeys” waa erey tilmaamaya waxsii-sheegid halaag ah; hase ahaatee, waxsii-sheegiddan halaagga ahi ma aha ereyga Cibraaniga ah ee Ishacyaah adeegsado si uu u metelo wax aad garabkaaga ku sidato. Sida ereyga waxsii-sheegidda halaagga ah, wuxuu ka dhigan yahay in Eliyaaqiim, ina Hilqiyaah, furaha Daa’uud lagu dul dhigi doono garabkiisa, oo culeyska saaran garabkiisuna yahay waxsii-sheegid halaag ah. Waa ciyaar ereyo aad u qoto dheer!
Sister White says this about a key that is attached to the Bible.
Walaasha Caddaan waxay tan ka tidhi fure ku xiran Kitaabka Quduuska ah.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Waxaa ereyga Ilaah la xidhiidha fure fura sanduuqa qaaliga ah, si ay noogu noqoto qancin iyo farxad. Waxaan dareemayaa mahadnaq iftiin kasta oo yar awgiis. Mustaqbalka, waayo-aragnimooyin hadda inoogu aad u qarsoon ayaa la sharxi doonaa. Waayo-aragnimooyinka qaarkoodna si buuxda uma garan karno ilaa kan dhimanaya uu gashado dhimashola’aanta.” Manuscript Releases, mugga 17, 261.
Miller’s opening remarks about his dream says this.
Hadalka hordhaca ah ee Miller ee ku saabsan riyadiisa waxa uu leeyahay sidan.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Waxaan ku riyooday in Ilaah, gacan aan la arki karin, iigu soo diray sanduuq yar oo si yaab leh loo farsameeyey, dhererkiisuna ahaa qiyaastii toban inji, ballaciisuna lix inji oo afar gees ah, kana samaysnaa qori madow (ebony) iyo luul si farshaxannimo leh loogu dhex xardhay. Sanduuqa waxaa ku xidhnaa fure. Isla markiiba ayaan furihii qaatay oo sanduuqii furay; markaas, yaab iyo amakaag ii ah, waxaan arkay isagoo ka buuxa nooc kasta iyo cabbir kasta oo dahabyo qaali ah, dheeman, dhagaxyo qaali ah, iyo lacag dahab iyo qalin ah oo leh cabbir kasta iyo qiime kasta, kuwaas oo si qurux badan loogu kala habeeyey meelaha kala duwan ee sanduuqa; oo sidaas loo habeeyey ayay u celinayeen iftiin iyo ammaan aan waxba la simi karin qorraxda mooyaane.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Qoraallada hoose ee riyada ee James White, wuxuu furaha ka yiri sidan.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘Furihii ku lifaaqnaa’ wuxuu ahaa habkiisii uu ku fasiri jiray Erayga nebiyadeed—Isbarbardhigga Qorniinka iyo Qorniinka—Kitaabku isagaa is-fasira. Furahan ayuu Walaal Miller ku furay ‘sanduuqii,’ ama runta weyn ee imaatinka dunida.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White wuxuu ka faallooday riyadan, isaga oo sidaas samaynayana wuxuu qoray hordhac. Aad bay muhiim u tahay in la garto in Miller uu riyadiisa ku riyooday oo uu daabacay sannadkii 1847, ugu yaraan laba sano ka dib Niyad-jabkii Weynaa, markaas oo Adventist-yadii Millerite ee markii hore midoobay ay kala firidhsanaayeen. Miller wuxuu ka go’ay dhaqdhaqaaqa, “adhigii yaraa” ee “dibadaha ku kala firidhsanaa”na weli waxay la ildarnaayeen niyad-jabkii. Riyadii Miller waxay la hadlaysay xaaladdaas, James White-na wuu ka faallooday, Ellen White-na si gebi ahaanba togan ayay ugu tixraacday. James White wuxuu qoray hordhac uu riyadiisa u sameeyey, wuxuu ku daray riyadii, dabadeedna wuxuu raaciyey dhowr qormo-hoosaad. Hordhaciisa, riyada, iyo qormo-hoosaadyaduba waxay ku jiri doonaan dhammaadka maqaalkan, si ay u helaan kuwa u baahan xogtan.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Ishacya labaatan iyo laba waa tusaale muujinaya bilowga iyo dhammaadka Adventism-ka. Labada taariikhoodba waxaa jiray oo jiri doona kala-sooc dhacay Oktoobar 22, 1844, dabadeedna mar kale xilliga sharciga Axadda. Kala-sooca labadaas marba, bilowga iyo dhammaadka, waa dhammaystirka masaalka tobanka bikradood. Sister White waxay inoo sheegaysaa in bikradaha nacasyada ahi ay yihiin La’odikiyaaniyiin. Shebna wuxuu matalaa Adventist-yada La’odikiyaanka ah bilowga iyo dhammaadka Adventism-ka. Eliakim oo ah ina Hilkiyaah wuxuu matalaa Adventist-yada Filadelfiyaanka ah.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Laakiinse Hilqiyaahna wuxuu sidoo kale matalaa aabbaha Adventism‑ka, waayo “wuxuu aabbe u ahaan doonaa dadka Yeruusaalem deggan iyo reer Yahuudah.” William Miller si xushmad leh ayaa loogu yeedhi jiray “Aabbe Miller.” Miller garabkiisa ayaa la saaray “furihii Daa'uud,” kaas oo ka dhigan habkiisii uu Qorniinka u dersi jiray, “xariiqba xariiq.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Sanduuqu isagoo ah Kitaabka Quduuska ah, wuxuu adeegsaday “furihii Daa’uud” oo matalaya xeerarkii fasiraadda nebiyadeed ee uu ku furay xaqiiqooyinka malaa’igtii kowaad. Xeerarkaas, (furihii Daa’uud) iyo wax sii sheegistiisii halaagga (culayska) oo lagu fahmay furaha Daa’uud, ayaa lagu sudhay “sida musbaar meel adag ku qotoma” gudaha meesha quduuska ah. “Musbaarku” wuxuu ahaa taariikhda Oktoobar 22, 1844. Ereyga “musbaar” wuxuu ka dhigan yahay biin, musbaar ama tiir, isagoo metelaya calaamad jid-muujin ah. “Culayska,” ama wax sii sheegista halaagga ee lagu sudhay musbaarkaas, wuxuu ahaa farriintii malaa’igta kowaad, farriintaasuna waxay ku dhammaatay Oktoobar 22, 1844, markaas oo wax sii sheegistii halaaggu rumoowday oo laga qaaday, la jaray, dabadeedna dhacday. Waa la qaaday, waayo farriintii nebiyadeed ee halaaggu waxay noqotay wax la soo dhaafay, markaasna musbaarkii wuxuu ku qasbanaaday in loo raro Qaybta Ugu Quduusan, halkaas oo culays kale oo halaag ah lagu soo sudhi lahaa.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Waxsii baabba’a ee Miller, oo sida xeerarka waxsii sheegidda loogu fahmay iyadoo lagu metelayo “furihii Daa’uud,” ayaa qodbi ku taagi lahayd meesha quduuska ah, qodbi kaas oo xajin lahaa ammaanta oo dhan ee guriga aabbihiis. Erayga “ammaan” ee tuducaas ku jira macnihiisu waa culays. Waxa haya culayska guri waa aasaaska guriga. Shaqadii aasaasiga ahayd ee Miller waxay xajisaa culayska iftiinka dheeraadka ah oo dhan ee farriinta malaa’igta saddexaad, kaas oo lagu metelayo “farcanka iyo wixii ka soo baxay.” Waxay kaloo xajisaa culayska weelasha kala duwan oo dhan ee macbudka. Oo aasaaskana waxaa loo dhigay macbud loogu talagalay in lagu dhex dhigo carshi ammaantiisu weyn tahay.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliyaaqiim oo ah ina Xilqiyaah wuxuu matalaa kiniisadda Filadelfiya. Eliyaaqiim macnihiisu waa Ilaaha kicinta, waayo Eliyaaqiim, oo ah aabbaha Yeruusaalem, wuxuu matalaa William Miller oo Ilaah u adeegsaday inuu kor u qaado aasaaska dadka axdiga ah ee Ilaah doortay. Isagu waa ina Xilqiyaah, taas oo ka soo jeedda laba eray, kan labaadna uu yahay Ilaah, kan horena uu ka dhigan yahay “simannaansho,” sida simannaanshaha hadalka. Xilqiyaah wuxuu matalaa Erayga ama codka Ilaah, wiilkiisuna wuxuu matalaa kicinta macbudka.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Dhammaadka Adfentisamka waa in ay jirtaa wax sii sheegid halaag ah, wax sii sheegiddaasuna waa malaa’igta saddexaad ee Muujintii afar iyo tobnaad. Waa in dhammaadka lagu yeeshaa fure lagu tusaaleeyey furihii Miller. “Furaha” maalmaheenna wuxuu ku salaysan yahay ku celcelinta taariikhda, gaar ahaan xeerka xusidda ugu horraysa, kaas oo ay ku jirto ama uu yahay mabda’a uu Masiixa qudhiisu matalo isagoo ah Alfa iyo Oomeega. Waa in uu jiraa wiilkii Miller. Sidaas darteed Miller, isagoo ah aabbaha, wuxuu noqdaa Hilqiyaah, Erayga Rabbiga, wiilka Millerna waa Eliyaaqiim, oo macnihiisu yahay Ilaaha kicinta. Aabbe Miller wuxuu taagay macbudka, wiilka Millerna wuxuu aqoonsadaa marka La’odikiya iyo Filadelfiya la kala soocayo oo reer Filadelfiya kor loo qaadayo iyagoo calaamad ahaan. Waa in uu jiraa musbaar la adkeeyey, hase ahaatee ma aha meesha quduuska ah sida taariikhdii Miller, balse waa Quduuska Quduusyada. Musbaarkaas iyo culaabta lagu sudhayba waa la goyn doonaa dhammaadka farriinta malaa’igta saddexaad sida loo gooyey dhammaadkii farriinta malaa’igta koowaad. Markuu Miikaa’iil istaago oo imtixaanka dadka xidhmo, wax sii sheegidda halaaggu waxay ahaan doontaa wax waqti tagay ah, laga qaaday, la gooyey, oo dhacday.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Kala-soocidda ama kala-firdhinta ka dambaysa gudubkii wakhtiga ee 1844 ayaa dib loogu celin doonaa xilliga sharciga Axadda. Ishacyaah cutubka laba iyo labaatanaad waa sawir ka bixinaya duruufaha horseeda kala-soocidda Adventist-yada La'odikiya iyo Adventist-yada Filadelfiya, taas oo dhacda marka ay timaaddo qalalaasaha sharciga Axadda.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Oo malaa’igta kiniisadda La’odikiyaanka u qor; Waxyaalahan waxaa leh Aamiin, markhaatiga aaminka ah oo runta ah, bilowgii uumidda Ilaah; Anigu waan garanayaa shuqulladaada, inaad aanad qabow ahayn ama kulul ahayn; waxaan jeclaan lahaa inaad qabow ahaan lahayd ama kulul ahaan lahayd. Haddaba, maxaa yeelay waxaad tahay diirran, oo aanad qabow ahayn ama kulul ahayn, afkaygaan kaa mantagi doonaa. Maxaa yeelay waxaad tidhaahdaa, Anigu waan taajir ahay, oo hanti baan ku kordhay, oo waxba uma baahni; oo ma ogid inaad tahay mid hoogan, oo laga naxo, oo miskiin ah, oo indha la’, oo qaawan; waxaan kugula talinayaa inaad iga iibsatid dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si laguugu huwiyo, oo ceebta qaawanaantaadu aanay u muuqan; oo indhahaaga mari cadar indhood, si aad wax u aragtid. Intaan jeclahay oo dhan waan canaantaa oo waan edbiyaa; sidaas daraaddeed qiiro yeelo, oo toobad keen. Bal eeg, waxaan taaganahay albaabka, oo garaacayaa; haddii nin maqlo codkayga, oo albaabka furo, waan u soo geli doonaa isaga, oo waan la cashayn doonaa isaga, isaguna ila. Kii guulaysta waxaan siin doonaa inuu ila fadhiisto carshigayga, sidaan aniguna u guulaystay oo aan ula fadhiistay Aabbahay carshigiisa. Kii dhego leh ha maqlo waxa Ruuxu kiniisadaha ku leeyahay. Muujintii 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Ka dib hordhaca ku saabsan riyada, James White dabadeed wuxuu ku daraa riyada lafteeda iyo faallooyin-hoosaadyo. Wax dhib ah kuma qabo sida James White ugu dabaqayo riyada Miller, in kasta oo aynu marar badan daabacnay fasiraad riyadiisa ku saabsan oo waxoogaa ka duwan tan James White. Habka aasaasiga ah ee James White ee ka duwan waxa aynu daabacnay ayaa ah inuu “dahabka” ku meeleeyo macnaha guud ee dadka Ilaah, halka aynu u fahmayno in dahabku yihiin runnooyin nebiyadeed. Iskhilaaf kuma jiro arrintan, waayo nin wuxuu ka tarjumaa waxa uu rumaysan yahay, kala firdhinta dahabkana ka dib Niyad-jabkii Weynaa waxay astaan u tahay kala firdhinta dadka Ilaah KA HOR sharciga Axadda. Laakiin xaqiiqdan waxaa loo daynayaa daraasad mustaqbalka ah.
James White’s introduction to William Miller’s Dream
Hordhaca James White ee Riyadii William Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Riyadan soo socota waxaa lagu daabacay Advent Herald, in ka badan laba sano ka hor. Markaas ayaan arkay in ay si cad u tilmaamayso waayo-aragnimadeennii hore ee imaatinka labaad, iyo in Ilaah riyada u bixiyey faa’iidada adhiga kala firidhsan.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Waxaa ka mid ah calaamadaha muujinaya soo-dhawaanshaha maalinta weyn oo laga cabsado ee Rabbiga in Ilaah dejiyey riyooyin. Eeg Yoo’eel 2:28–31; Falimaha Rasuullada 2:17–20. Riyooyinku waxay ku iman karaan saddex jid; marka hore, ‘hawlo badnaan darteed.’ Eeg Wacdiyahii 5:3. Marka labaadna, kuwa ku jira ruuxa wasakhda ah iyo khiyaanada Shayddaanka waxay riyooyin ku yeelan karaan saamayntiisa. Eeg Sharciga Kunoqoshadiisa 8:1–5; Yeremyaah 23:25–28; 27:9; 29:8; Sekaryaah 10:2; Yuudas 8. Marka saddexaadna, Ilaah weligiisba wuu baray, welina wuu ku baraa dadkiisa, in ka badan ama ka yar, riyooyin, kuwaas oo ku yimaada adeegga malaa’igaha iyo Ruuxa Quduuska ah. Kuwa ku taagan iftiinka cad ee runta way garan doonaan marka Ilaah riyo siiyo; kuwaas oo kalena laguma khiyaanayn doono, lagumana hoggaamin doono riyooyin been ah.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
Oo wuxuu yidhi, Hadda erayadayda maqla; haddii nebi idinku jiro, aniga Rabbiga ah waxaan isaga iskaga dhigi doonaa in lagu garto riyo wax lagu muujiyo, oo riyo baan kula hadli doonaa. Tirintii 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
Yacquub wuxuu yidhi, “Malaa’igtii Rabbigu waxay igula hadashay riyo.” Bilowgii 31:2. “Oo Ilaah wuxuu habeenkii riyo ugu yimid Laabaan reer Suuriya.” Bilowgii 31:24. Akhri riyooyinkii Yuusuf ee ku qoran Bilowgii 37:5–9, dabadeedna akhri qisada xiisaha leh ee rumoobiddooda ka dhacday Masar.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Rabbigu wuxuu Sulaymaan ugu muuqday Gibecoon habeen isagoo riyo ku jira. 1 Boqorradii 3:5. Sawirka weyn oo muhiimka ah ee cutubka labaad ee Daanyeel waxaa lagu bixiyey riyo, sidoo kale afartii bahal, iwm. ee cutubka toddobaad. Markii Herodos doonayay inuu baabbi’iyo Badbaadiyaha dhallaanka ah, Yuusuf waxaa riyo loogu digay inuu u cararo Masar. Matayos 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Oo waxay ahaan doontaa MAALMAHA UGU DAMBEEYA, ayaa Ilaah leeyahay, inaan Ruuxayga ku shubi doono dad oo dhan; oo wiilashiinna iyo gabdhihiinnu way wax sii sheegi doonaan, oo dhallinyaradiinnu waxay arki doonaan riyooyin muuqda, oo waayeelladiinnuna waxay ku riyoon doonaan riyooyin. Falimaha Rasuullada 2:17.”
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Hibada wax sii sheegidda, oo ku timaadda riyooyin iyo aragtiyo, halkan waa midhaha Ruuxa Quduuska ah, oo maalmaha ugu dambeeya waa in si ku filan loo muujiyo si ay calaamad u noqoto. Waa mid ka mid ah hibadaha kiniisadda injiilka.”
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
“Isaguna wuxuu qaar ka dhigay rasuullo; qaarna NEBIYO; qaarna wacdiyayaal; qaarna adhijirro iyo macallimiin; si quduusiinta loo kaamilo, hawsha adeegiddana loo qabto, jidhka Masiixana loo dhiso.” Efesos 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Ilaahna qaar ayuu kiniisadda dhexdeeda ka dhigay, marka hore rasuullo, marka labaadna NEBIYO, iwm. 1 Korintos 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Ha quudhsanina WAXSIIYADA. 1 Tesaloniika 5:20. Eeg sidoo kale Falimaha Rasuullada 13:1; 21:9; Rooma 12:6; 1 Korintos 14:1, 24, 39. Nebiyada ama waxsiyadu waxay u yihiin dhisidda kiniisadda Masiixa; mana jirto caddayn laga keeni karo ereyga Ilaah oo muujinaysa in ay joogsan lahaayeen ka hor inta wacdiyayaal, adhijirro iyo macallimiin aanay joogsan lahayn. Laakiin kan diidan ayaa leh, ‘Waxaa jiray riyooyin iyo muujinno been ah oo aad u badan, sidaas daraaddeed kalsooni kuma qabi karo wax noocaas ah.’ Waa run in Shaydaanku leeyahay wax uu ku daydo oo been abuur ah. Mar walba wuxuu lahaa nebiyo been ah, oo sida xaqiiqada ah waa inaynu filan karnaa iyaga hadda saacaddan dambaysa ee khiyaanadiisa iyo guushiisa. Kuwa diida muujinnadaas khaaska ah sababta oo ah waxa been-abuurka ahi jiro, si isla habboon ayay wax yar u sii fogaan karaan oo u inkiri karaan in Ilaah weligiis isku muujiyey dadka riyo ama muujin, waayo waxa been-abuurka ahi mar walba wuu jiray.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Riyooyinka iyo waxyiyada waa dariiqa Ilaah isu muujiyey aadanaha. Dariiqan ayuu nebiyada kula hadlay; hibada wax sii sheegidda ayuu ka dhigay kuwa hibadaha kiniisadda injiilka ka mid ah, wuxuuna riyooyinka iyo waxyiyada ku tiriyey calaamooyinka kale ee ‘MAALMAHA UGU DAMBEEYA.’ Aamiin.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Ujeeddadaydu hadalladii sare waxay ahayd inaan si waafaqsan Qorniinka uga qaado diidmooyinka, oo aan maskaxda akhristaha ugu diyaariyo waxa soo socda.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Riyadii Labaad ee William Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Waxaan ku riyooday in Ilaah, gacan aan la arki karin, iigu soo diray sanduuq yar oo farshaxan cajaa’ib leh loo sameeyey, dhererkiisuna ahaa qiyaastii toban inji, ballaciisuna lix inji oo afar gees ah, lagana sameeyey qori madow iyo luul si xeeldheer loogu dhex-geliyey. Sanduuqa waxa ku xidhnaa fure. Isla markiiba waxaan qaatay furihii oo furay sanduuqii; markaas, yaab iyo amakaag igu dhacay, waxaan arkay isagoo ka buuxa nooc kasta iyo cabbir kasta oo dahabyo ah, dheeman, dhagaxyo qaali ah, iyo lacag dahab iyo qalin ah oo leh nooc kasta oo qiyaas iyo qiime ah, kuwaas oo si qurux badan loogu habeeyey meelahooda kala duwan ee sanduuqa; oo sidaas loo habeeyeyna waxay ka tarayeen iftiin iyo ammaano aan waxba la simi karin qorraxda mooyaane.”
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Waxaan u maleeyey inaanay waajibkayga ahayn inaan keligay ku raaxaysto muuqaalkan yaabka leh, in kastoo qalbigaygu aad ugu faraxsanaa dhalaalka, quruxda, iyo qiimaha waxa ku jiray. Sidaas daraaddeed waxaan saaray miis dhexe oo qolkeyga yaallay, waxaanan ogeysiiyey in ku alla kii doonaya uu iman karo oo arki karo muuqaalka ugu ammaanta badan uguna iftiinka badan ee qof banii-aadam ah ku arko noloshan.”
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Dadku waxay bilaabeen inay soo galaan, markii hore tiro yar, laakiin sii kordhaya ilaa ay noqdeen dad badan. Markii ugu horraysay ee ay eegaan sanduuqa, way la yaabi jireen oo farxad bay ku dhawaaqi jireen. Laakiin markii daawadayaashu bateen, qof walba wuxuu bilaabay inuu dhibo dahabka, isagoo ka soo saaraya sanduuqa oo ku kala firdhinaya miiska. Waxaan bilaabay inaan ka fikiro in mulkiiluhu iga dalban doono sanduuqa iyo dahabkaba mar kale gacantayda; oo haddii aan u oggolaado in la kala firdhiyo, aanan mar dambe waligay u celin karin meeshoodii sanduuqa sidii hore; waxaana dareemay inaanan weligay awoodi doonin inaan wajaho isla-xisaabtanka, waayo wuxuu ahaan lahaa mid aad u weyn. Markaas ayaan bilaabay inaan dadka ka baryo inaanay taaban, ama aanay ka soo bixin sanduuqa; laakiin intii aan sii baryayay, intay ka sii badan ayay kala firdhinayeen; haddana waxay u ekaayeen inay ku kala firdhinayaan qolka oo dhan, sagxadda iyo dusha alaab kasta oo qolka ku jirtaba.”
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Markaas ayaan arkay in ay dhexda ugu firdhiyeen dahabkii iyo lacagtii runta ahayd tiro aan la soo koobi karin oo jawharado been abuur ah iyo lacag been ah. Aad baan uga cadhooday dhaqankooda liita iyo mahadnaqdarradooda, waanan canaantay oo ku canaantay arrintaas; laakiinse intii aan sii canaananayay, ayay sii badinayeen ku firdhinta jawharadaha been-abuurka ah iyo lacagta beenta ah dhexdeeda kuwii runta ahaa.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Markaas ayaan naftayda jidheed ku cadhooday, oo waxaan bilaabay inaan xoog jidheed u adeegsado sidii aan qolka uga saari lahaa; laakiinse intaan mid dibadda u riixayay, saddex kale ayaa soo gelayay oo soo gelinayay wasakh iyo qoryo yar-yar oo la xardhay iyo ciid iyo nooc kasta oo qashin ah, ilaa ay dabooleen dhammaan dahabkii runta ahaa, dheemammadii, iyo lacagihii, kuwaas oo dhammaantood aragga laga qariyey. Waxay kaloo jeex-jeexeen sanduuqaygii yar oo ku kala firdhiyeen qashinka dhexdiisa. Waxaan moodayay in aan ninna tixgelinayn murugadayda ama cadhadayda. Waxaan gebi ahaanba noqday mid niyad jabsan oo qalbi jabsan, markaasaan fadhiistay oo ooyay.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Anigoo sidan u ooyaya oo u barooranaya khasaarahaygii weynaa iyo masuuliyaddaydii, ayaan Ilaah soo xusuustay, oo si qiiro leh u tukaday in uu gargaar ii soo diro. Isla markiiba albaabkii waa furmay, oo nin baa qolka soo galay; markaas dadkii oo dhammu way ka wada baxeen. Isaguna, isagoo gacanta ku haya burush boodhka lagu xaaqo, daaqadihii ayuu furay, oo wuxuu bilaabay inuu boodhkii iyo qashinkii qolka ka xaaqo.”
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Waxaan isaga ka baryay inuu ka joogsado, waayo waxa qashinka ku dhex firidhsanaa qaar ka mid ah dahabyo qaali ah.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Wuxuu ii sheegay inaanan “baqin,” waayo isagu “iyaga wuu daryeeli doonaa.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Markaas, intii uu xaaqayay ciidda iyo qashinka, jawharadaha been-abuurka ah iyo lacagaha qadaadiicda ah ee faaliska ah dhammaantood way kacaan oo daaqadda ayay uga baxeen sidii daruur oo kale, dabayshuna way qaaday. Mashquulkaas dhexdiisa ayaan indhaha in yar isku qabtay; goortii aan furayna, qashinkii oo dhan waa wada tegey. Jawharadihii qaaliga ahaa, dheemammadii, lacagihii dahabka iyo kuwa qalinka ahaa, waxay yaalleen iyagoo si faro badan ugu kala firirsan qolka oo dhan.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Markaas ayuu miiska saaray sanduuq, aad uga weyn oo ka qurux badan kii hore, dabadeedna wuxuu gacmo-buuxa ku ururiyey dahabkii la isku qurxiyo, dheemmannadii, iyo lacagihii qadaadica ahaa, kuna dhex tuuray sanduuqa, ilaa aan mid qudhuna ka hadhin, in kastoo qaar ka mid ah dheemmannadu aanay ka weynayn caaradda biin.
“He then called upon me to ‘come and see.’
Markaas dabadeed wuxuu igu yeedhay inaan “imaado oo arko.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Waxaan eegay sanduuqii, laakiinse indhahaygu araggaas bay la yaabeen. Waxay u ifayeen toban jeer ka sii badan ammaantoodii hore. Waxaan mooday in ciidda lagu xoqay cagaha dadkaas sharka leh ee kala firdhiyey oo boodhka ku tuntay. Waxay ugu habaysnaayeen nidaam qurux badan sanduuqii dhexdiisa, mid kastaa meeshiisii, iyadoo aanay muuqan wax raad ah oo ka hadhay dhibaatadii ninkii ku dhex tuuray. Farxad aad u weyn ayaan la qayliyey, qayladaasina way i toosisay.” Early Writings, 81–83.
James White’s Footnotes
Qoraallada Hoose ee James White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“Sanduuqa” wuxuu u taagan yahay runnada waaweyn ee Kitaabka Quduuska ah ee ku saabsan imaatinka labaad ee Rabbigeenna Ciise Masiix, kuwaas oo la siiyey Walaal Miller inuu dunida u daabaco.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“‘Furihii ku lifaaqnaa’ wuxuu ahaa habkiisii uu ku fasiri jiray Erayga nebiyadeed—Isbarbardhigga Qorniinka iyo Qorniinka—Baybalku isagaa isu fasira. Furahan ayuu Walaal Miller ku furay ‘sanduuqa,’ ama runta weyn ee imaatinka dunida loo keenay.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Dadku waxay bilaabeen inay soo galaan, marka hore tiro yar, laakiin sii kordhaya ilaa ay noqdaan dadweyne faro badan.’ Markii ugu horraysay ee caqiidada imaatinka uu Walaal Miller, iyo in yar oo kale, ku wacdiyey, saamayn aad u yar bay lahayd, oo tiro aad u yar oo keliya ayaa lagu baraarujiyey; laakiin laga bilaabo 1840 ilaa 1844, meel kasta oo lagu wacdiyo, bulshada oo dhan waa la kiciyey.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Dahabyada, dheemmanada, iwm.’ ee ‘noocyo iyo cabbirro kasta leh,’ oo ‘si qurux badan loogu habeeyey meel walba oo ay kaga yaallaan sanduuqa dahabka ah,’ waxay matalaan carruurta Ilaah, [Malachi 3:17,] oo ka timid kaniisadaha oo dhan, iyo ku dhowaad heer kasta iyo xaalad kasta oo nololeed, kuwaas oo aqbalay rumaysadka imaatinka, oo la arkay iyagoo meelihii kala duwanaa ee ay joogeen si geesinnimo leh uga taagan qaddiyadda quduuska ah ee runta. Iyagoo ku socda nidaamkan, mid kastaa isagoo gudanaya waajibaadkiisa gaarka ah, oo si is-hoosaysiin leh ugu socda Ilaah hortiisa, ‘waxay dunida ka iftiimiyeen iftiin iyo ammaan,’ oo ay la siman tahay oo keliya kaniisaddii jirtay wakhtigii rasuullada. Farriintii, [Muujintii 14:6, 7] waxay u baxday sidii iyadoo saaran baalasha dabaysha, oo martiqaadkii, ‘Kaalaya, waayo, wax walba haatan waa diyaar,’ [Luukos 14:17.] wuxuu ku fiday xoog iyo saameyn.”
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Markii malaa’igtii duuleysay [Muujintii 14:6, 7.] ay markii ugu horraysay bilowday inay ku wacdido warka wanaagsan ee weligiis ah, ‘Ilaah ka cabsada, oo ammaantiisana siiya; waayo, saacaddii xukunkiisu waa timid,’ qaar badan ayaa farxad la qayliyey iyagoo eegaya imaatinka Ciise, iyo soo celinta, kuwaas oo dabadeed ka soo horjeestay oo ku jeesjeesay, kuna qoslay runta in wax yar ka hor ay iyaga farxad ka buuxisay. Waxay dhibeen oo kala firdhiyeen jawharadaha. Tani waxay ina keenaysaa dayrtii 1844, markaas oo wakhtigii kala firdhintu bilaabmay. Tan ogaada: kuwii mar ‘farxad la qayliyey’ ayaa ahaa kuwii dhibay oo kala firdhiyey jawharadaha. Oo tan iyo 1844, cidina si wax ku oolnimo leh uguma kala firdhin adhiga, ugumana hoggaamin baadi, sida kuwii mar runta ku wacdiyey oo ku reyreeyey; laakiinse tan iyo markaas diiday shaqadii Ilaah, iyo rumoobiddii wax sii sheegidda ee waaya-aragnimadeenna hore ee imaatinka.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“Markhaatifurkii Walaal Miller, muddo bilo ah ka dib qayladii Saqda-dhexe, bishii toddobaad, 1844, wuxuu ahaa in albaabku xidhnaa, iyo in dhaqdhaqaaqii imaanshuhu uu ahaa dhammaystirka wax sii sheegidda, iyo in aynu ku saxsanayn ku wacdinta wakhtiga. Markaas ayuu walaalihiis ku waaniyey, isaga oo u maraya Advent Herald, inay si adag u xajistaan, samir yeeshaan, oo aanay isu gunuunacin; Ilaahna goor dhow ayuu xaq kaga dhigi doonaa ku wacdintii wakhtiga. Sidaas ayuu ugu baryootamay jawharadaha, isagoo dareemaya ‘mas’uuliyaddiisa’ iyaga ku saabsan, iyo in ‘ay aad u weynaan doonto.’”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
“‘Dahabkii been-abuurka ahaa iyo lacagtii been-abuurka ahayd’ ee lagu dhex firdhiyey kuwii dhabta ahaa, si cad waxay u matalayaan kuwa si been ah u soo jeestay, ama ‘carruur qalaad,’ [Hosea 5:7.] tan iyo markii albaabkii la xidhay 1844.”
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
“Sanduuqa labaad ee ‘aad uga weyn oo ka qurux badan kii hore’ oo lagu ururiyey ‘jawharado,’ ‘dheeman,’ iyo ‘lacago qadaadiic ah’ oo kala firidhsanaa, wuxuu matalaa beerta ballaadhan ee runta hadda nool oo adhiga kala firidhsani lagu soo ururin doono, xataa 144,000, iyaga oo dhammaantood leh shaabadda Ilaaha nool. Mid keliya oo ka mid ah dheemanka qaaliga ah lagama tegi doono gudcurka. In kastoo qaarkood ay ‘aan ka weynayn caarada biin,’ haddana lama dayici doono, lagamana tegi doono maalintan marka Ilaah ururinayo jawharadihiisa. [Malaakii 3:16–18.] Isagu malaa’igtiisa wuu diri karaa, oo wuu ku dedejin karaa inay dibadda u saaraan sida uu Luud uga soo saaray Sodom. ‘Shaqo gaaban ayaa Rabbigu dhulka ku samayn doonaa.’ ‘Isagu si xaqnimo ah ayuu u soo gaabin doonaa.’ Eeg Rooma 9:28.”
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Boorka iyo xoqooyinka, ciidda iyo nooc kasta oo qashin ah,’ waxay ka dhigan yihiin khaladaadka kala duwan oo faraha badan ee la dhex keenay rumaystayaasha imaatinka labaad tan iyo dayrtii 1844. Halkan waxaan ku xusi doonaa wax yar oo ka mid ah.”
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Mawqifkii ay qaar ka mid ah ‘adhijirradu’ si kibir iyo ku-dhac leh u qaateen isla markiiba ka dib markii qayladii Habeenbadhkii la bixiyey, oo ahaa in awooddii quduuska ahayd ee jilcinta lahayd ee Ruuxa Quduuska ah oo la socotay dhaqdhaqaaqii bisha toddobaad ay ahayd saameyn sixir-maskaxeed. George Storrs wuxuu ka mid ahaa kuwii ugu horreeyey ee mawqifkan qaata. Eeg qoraalladiisa qaybtii dambe ee 1844, ee ku qornaa Midnight Cry, oo markaas lagu daabici jiray magaalada New York. J. V. Himes, shirkii Albany ee gu’gii 1845, wuxuu yiri dhaqdhaqaaqii bisha toddobaad wuxuu soo saaray sixir-maskaxeed toddoba cagood qoto dheer. Tani waxaa ii sheegay mid goob joog ahaa oo hadalkaas maqlay. Qaar kaloo si firfircoon uga qayb qaatay qayladii bisha toddobaad ayaa tan iyo markaas ku dhawaaqay in dhaqdhaqaaqaasu ahaa shuqulkii Ibliiska. U nisbaynta shuqulka Masiixa iyo Ruuxa Quduuska ah Ibliiska, waxay wakhtigii Badbaadiyeheenna ahayd cayda Ruuxa Quduuska ah, waana cay hadda sidoo kale.
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Tijaabooyinka faraha badan ee ku saabsan waqti cayiman. Tan iyo markii 2300-ka maalmood ay dhammaadeen 1844, dad kala duwan ayaa dejiyey waqtiyo badan oo lagu sheegay dhammaadkooda. Markay sidaas sameeyeen, waxay ka qaadeen ‘calaamadaha xuduudda,’ waxayna mugdi iyo shaki ku rideen dhammaan dhaqdhaqaaqii imaatinka.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Ruuxaysiga iyo dhammaan mala-awaalladiisa iyo xadgudubyadiisa. Dhagartan Ibliiska, oo fulisay hawl dhimasho oo aad u cabsi badan, si aad ah bay ugu habboon tahay in lagu matalo ‘qoryo-xoor,’ iyo ‘nooc kasta oo qashin ah.’ Kuwo badan oo cabbay sunta ruuxaysiga ayaa qirtay runta waayo-aragnimadeenna imaatinkii hore, oo xaqiiqadan daraaddeed ayaa kuwo badan lagu gaadhsiiyey inay rumaystaan in ruuxaysigu ahaa midhaha dabiiciga ah ee rumaysadka ah in Ilaah hagay dhaqdhaqaaqyadii waaweynaa ee imaatinka sannadihii 1843 iyo 1844. Butros, isagoo ka hadlaya kuwa ‘soo gelin doona bidcooyin halaag leh, iyagoo xataa dafiraya Rabbiga soo iibsaday,’ wuxuu leeyahay, ‘KUWAAS AAWADOOD JIDKA RUNTA AH SI XUN BAA LOOGA HADLI DOONAA.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow oo isku sheegay inuu yahay ‘Eliyaah Nebiga’” Ninkan, intii uu ku jiray socdaalkiisa yaabka iyo waalida leh, isaguna wuxuu ka qaatay doorkiisii hawshan dhimashada ah, waxaana jidkiisu u janjeeray inuu meel xun geliyo mowqifka runta ah ee quduusiinta sugaya, maskaxda dad badan oo nafahoodu daacad yihiin.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
Liiskan khaladaadkan waxaan ku dari karay kuwo kale oo badan, sida “kunka sannadood” ee Muujintii 20:4, 7, ee hore, 144,000-ka ee Muujintii 7:4; 14:1, kuwii “soo kacay oo xabaalaha ka soo baxay” sarakiciddii Masiixa dabadeed, caqiidada shaqo-la’aanta, caqiidada halligaadda dhallaanka, iwm. iwm.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Khaladaadkan waxaa si dadaal badan loo faafiyey, laguna adkeeyey adhigii sugayey, si ay, wakhtigii Walaal Miller riyadan ku riyooday, jawharadihii runta ahaa ‘aragti uga baxeen,’ oo erayadii nebiga u khuseeyeen—‘Oo xukunku dib buu u noqday, caddaaladduna meel fog bay istaagtay,’ iwm. iwm. Eeg Ishacyaah 59:14. Wakhtigaas dalka kuma jirin wargeys advent ah oo difaacaya qaddiyadda runta haatan jirta. The Day-Dawn ayaa ahayd tii ugu dambaysay ee difaacda mowqifka saxda ah ee adhiga yar; laakiin taasu waxay dhimatay bilo badan ka hor intuusan Rabbigu Walaal Miller siinin riyadan; oo halgankeedii ugu dambeeyey ee geerida waxay quduusiintii daallanaa ee taahaysay ku tilmaantay sannadka 1877, markaas oo soddon sannadood mustaqbalka ku jiray, inuu yahay wakhtiga samatabbixintooda ugu dambaysa. Hoog! hoog! La yaab ma leh in Walaal Miller, riyadiisa gudaheeda, ‘uu fadhiistay oo ooyay’ xaaladdan murugada leh darteed.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
“Walaal Miller indhihiisii ayuu geerida ku xirtay, Diseembar 22, 1849, taas oo dhammaystirtay erayadan soo socda ee riyadiisii ku jiray, ‘Mashquulka dhexdiisa ayaan indhahayga u xiray daqiiqad.’ Dhammaystirkan yaabka leh aad buu u cad yahay oo ma jiro qof ku guul darreysan doona inuu arko.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Sanduuqa, wuxuu ka dhigan yahay runta imaatinka ee Walaal Miller dunida u faafiyey, sida lagu qeexay masalka tobanka bikradood. [Matthew 25:1–11.] Kowaad, wakhtiga, 1843; labaad, wakhtiga dib-u-dhaca; saddexaad, qayladii saqdii dhexe, bishii toddobaad, 1844; iyo afraad, albaabkii xidhnaa. Qofna oo akhriyey waraaqihii imaatinka labaad tan iyo 1843 ma dafiri doono in Walaal Miller uu taageeray afartan qodob ee muhiimka ah ee taariikhda imaatinka. Habkan runta ee isu-waafaqsan ama “sanduuqan” waxaa jeexjeexay oo ku kala firdhiyey burburka dhexdooda kuwii diiday waayo-aragnimadoodii, oo inkiray isla runihii ay iyagu, iyagoo la jira Walaal Miller, si aan cabsi lahayn dunida ugu wacdiyeen.”
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
“Markaas kiniisaddu waxay ahaan doontaa daahir oo ‘aan eed lahayn carshiga Ilaah hortiisa,’ iyagoo qirtay qaladaadkoodii oo dhan, ceebahoodii iyo dembiyadoodii, oo markii lagu maydhay dhiigga Masiixa lagana tirtiray, waxay ahaan doonaan kuwo aan lahayn ‘bar iyo laabmid, ama wax la mid ah toona.’ Markaasay ku iftiimi doonaan ‘toban jibbaar ammaantoodii hore.’” JAMES WHITE Oswego, May, 1850.