It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Waa lagama maarmaan u ah fahamka farriinta hadda laga furfurayo kitaabka Muujintii, in la garto xididdada, horumarka, iyo muhiimadda Dibuhabayntii Protestant-ka. Saddex xariiq oo waaweyn oo ku dhex jira taariikhda Dibuhabayntaasi waxay ka hadlayaan Kitaabka Quduuska ah, iyo habka saxda ah ee loo adeegsanayo barashada Kitaabka Quduuska ah, iyo weliba in rasuulladii la doortay ee taariikhdaas ku jiray ay yihiin calaamado-jid oo taariikhdaas ah. Sida had iyo jeer dhacda, Shaydaanku wuxuu isku dayay inuu qariyo Kitaabka King James isagoo adeegsanaya dhowr been-abuur, wuxuuna kaloo doonay inuu qariyo habka saxda ah ee lagu fahmayo Kitaabka Quduuska ah isagoo adeegsanaya dhowr been-abuur, sidoo kalena wuxuu doonay inuu qariyo rasuullada saxda ah (calaamadaha-jidka) ee inta jidkaas taariikhdaas lagu soo kiciyey.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Laakiin Shaydaan ma uu ahayn mid fadhiid ah. Haddana wuxuu isku dayay wixii uu ku tijaabiyey dhaqdhaqaaq kasta oo kale oo dib-u-habayn ah—inuu dadka khiyaaneeyo oo baabbi’iyo isaga oo dushooda ku soo xambaaraya wax been-abuur ah oo beddel uga dhigaya hawsha runta ah. Sida qarnigii koowaad ee kaniisadda Masiixiga ay u jireen Masiixyo been ah, sidaas oo kale ayaa qarnigii lix iyo tobnaad waxaa uga soo baxay nebiyo been ah.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Taariikhda Millerite laga bilaabo 1840 ilaa 1844, huwadii Protestantism-ka, (taas oo ah mid ka mid ah labada gees ee bahalka dhulka oo ah Maraykanka), Adventism-kii Millerite wuxuu noqday geeskii Protestant-ka. Isla waqtigaasna, kaniisadihii hore u qiran jiray inay Protestant yihiin waxay noqdeen Protestantism riddaysan, ama sida ay Millerites-ku u aqoonsadeen, “gabdhaha Rooma.” Markii Protestants-ku diideen farriintii malaa’igta koowaad sannadkii 1843, way dhaceen, Millerites-kuna waxay sii wadeen huwadii Protestantism-ka. Taariikhda Millerite waxay ahayd gunaanadkii ugu sarreeyey ee hawsha Ilaah ee ku aaddan soo gaadhsiinta “kaniisaddiisa cidlada ku jirtay” fahamka buuxa ee Erayga Ilaah.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Furitaankii xukunka baaritaanka wuxuu keenay imtixaankii sharciga Ilaah, gaar ahaan Sabtida. In lagu dhawaaqo farriinta malaa’igta saddexaad waxay u baahnayd kaniisad ilaalisa sharciga Ilaah, kaas oo lagu aasay hoos dhaqammadii iyo caadooyinkii baabawnimada intii lagu jiray Qarniyadii Mugdiga. Masiixu wuxuu Protestantiinta u keenay taariikhdii 1840 ilaa 1844, wuxuuna hor dhigay imtixaankii Eliiyaah, kaas oo William Miller lagu matalay, oo markii Protestantiintu diideen farriintii Miller waxay ku noqdeen Rooma. Imtixaankii farriinta malaa’igta koowaad sida uu Miller u gaadhsiiyey waxaa lagu matalay Eliiyaah Buur Karmel.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Markaasaa Eliiyaah wuxuu u yimid dadkii oo dhan, oo wuxuu yidhi, Ilaa goormaad laba ra’yi u kala liicaysaan? Haddii Rabbigu yahay Ilaah, isaga raaca; haddiise Bacal yahay, markaas isaga raaca. Dadkiina erayna uguma ay jawaabin. 1 Boqorradii 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Sannadkii 1840, markii ay la kulmeen farriintii Eliiyaah, oo uu matalayey Miller iyo malaa’igtii kowaad, Protestantiintu waxay doorteen Bacal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Dib-u-habayntii Protestanka waxay ahayd furfuriddii runaha Kitaabka Quduuska ah, taas oo ka bilaabatay “xiddigta waaberiga,” taas oo lagu ballanqaaday in la siin doono intii lagu jiray taariikhda uu matalayay kiniisadda Tu’atiira. Weerarka tooska ah ee ka dhanka ah Kitaabka Quduuska ah wuxuu bilaabmay qarniyo ka sii horreeyay, waxaana si cad loogu soo bandhigay The Great Controversy, gaar ahaan taariikhda Waldensians-ka. Sannadkii 1930, Benjamin Wilkerson wuxuu daabacay buugga, Our Authorized Bible Vindicated. Buuggu wuxuu diiwaangelinayaa dagaalka lagula jiray qoraalladii asalka ahaa ee quduuska ahaa, kuwaas oo ugu dambayntii loo adeegsaday tarjumaadda Kitaabka King James, iyo qoraallada been-abuurka ah ee Shaydaanka oo kala duwan, kuwaas oo ay kor u qaadeen welina kor u qaadaan Katooligta, Protestantism-ka riddada ah, iyo Adventist-yada La’odikiya. Dagaalku wuxuu bilaabmay waqti aad uga horreeyay taariikhda Waldensians-ka, hase ahaatee iyagu waa calaamadda jidka iyo astaanta kuwa naftooda u huray inay ka marag furaan muhiimadda qoraallada saxda ah ee ugu dambayntii loo tarjumay Kitaabka King James ee 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Soo saaristii Kitaabka King James ee sannadkii 1611 waxay martay hannaan turjumaadeed oo aad u gaar ah. Geeddi-socodka turjumaadda iyo daabacaadda Kitaabka waxaa lagu dhammeeyey toddoba tallaabo oo wax-soo-saar ah. Waxa kale oo ay qaadatay toddoba sannadood in lagu dhammaystiro, toddoba sannadood oo kitaabi ahna waa laba kun iyo shan boqol iyo labaatan maalmood. Taas dabcan waa isla tirada maalmaha nebiyadeed ee uu Ciise ku adkeeyey axdiga kuwa badan si uu u dhammaystiro Daanyeel sagaal. Bartamaha toddobaadkaas quduuska ah Masiix waa la iskutallaabay, dabcan Masiixa iskutallaabta lagu qodbayna waa xudunta Kitaabka. Toddobadaas tallaabo ee lagu soo saaray Erayga daahirka ah ee Ilaah waxay ahaayeen sidan soo socota.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Kow: Turjumaaddii Bilowga ahayd ee Shaqsiyaadku sameeyeen: Ku dhowaad 50 turjubaan ayaa loo kala qaybiyey lix guddi, kuwaas oo mid kastaa mas’uul ka ahaa qaybo kala duwan oo Kitaabka Quduuska ah. Shaqsiyaadkani waxay ka shaqeeyeen turjumidda afafkii asalka ahaa (Cibraani, Aramaayik, iyo Giriig) una beddelayeen Ingiriisi.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Labaad: Dib-u-eegista Guddiga: Ka dib markii guddi kastaa dhammeeyey tarjumaaddiisa qayb ka mid ah qoraalka, shaqada waxaa dib u eegay xubnaha guddiga laftoodu. Tani waxay suuragelisay talo-wadaag iyo sixidda khaladaadka.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Saddexaad: Dib-u-eegista Guddiga Guud: Tarjumaadaha guddiyada gaarka ah ayaa markaas loo gudbiyey koox ka ballaaran oo culimo ah, kuwaas oo loogu yeedhay Guddiga Guud. Guddigan wuxuu ka koobnaa wakiillo ka socday mid kasta oo ka mid ah lixdii guddi ee tarjumaadda. Waxay dib u eegeen shaqada oo dhan, iyagoo isbarbar dhigaya oo waafajinaya tarjumaadihii kala duwanaa ee guddiyada.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Afarraad: Dib-u-eegis iyo Dib-u-habayn Dheeraad ah: Nuqulkii dib loo eegay ee Guddiga Guud waxaa dib loogu celiyey guddiyadii gaarka ahaa si ay mar kale u eegaan oo u sii sifeeyaan. Hannaankan soo noqnoqda ahi wuxuu gacan ka geystay in la hubiyo in tarjumaaddu ay isku dheellitiran tahay oo sax tahay.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Shanaad: Dib-u-eegis iyo Ansixinta Ugu Dambaysa: Markii guddiyada gaarka ahi dhammaystireen dib-u-habayntoodii, qabyo-qoraalkii ugu dambeeyey waxaa loo gudbiyey Guddiga Guud si uu u sameeyo dib-u-eegis iyo ansixin ugu dambaysa.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Lixaad: Oggolaanshaha Boqortooyada iyo Daabacaadda: Turjumaaddii la ansixiyey ayaa dabadeed loo gudbiyey Boqor James I si uu u bixiyo oggolaanshihiisa.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Toddobaad: Markii uu bixiyay oggolaanshihiisii boqornimo, tarjumaaddii waxaa la daabacay sannadkii 1611 iyadoo loo bixiyay Kitaabka Quduuska ah ee King James Version (Authorized Version).

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Erayada Rabbigu waa erayo daahir ah; waa sida lacag lagu tijaabiyey foornada dhulka, oo toddoba jeer la safeeyey. Rabbiyow, adigu waad ilaalin doontaa iyaga, oo weligaa waad ka dhawri doontaa qarnigan. Sabuurradii 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Dagaalka uu Shayddaan kula jiro Erayga Ilaah, iyo calaamadaha jidka ee ay matalayaan farriin-wadeyaasha kala duwan ee taariikhdaas furfuran iyo hab-raaca saxda ah ee loo adeegsado kala-qaybinta qumman ee Eraygiisa, Kitaabka King James ee 1611 waa calaamad-jid oo si gaar ah loogu aqoonsaday Sabuurka laba iyo tobnaad. Midkoodna kutubta kala duwan ee been-abuurka ah ee lagu soo saaray qoraallada Kaatooligga ee la kharribay ma buuxiyo shuruudaha Sabuurka laba iyo tobnaad. Hannaanka daahirinta ee qaatay toddoba tallaabo iyo muddada laba kun iyo shan boqol iyo labaatan maalmood waxay caddeeyaan in Kitaabka King James uu yahay “erayadiisa daahirka ah” ee Ilaah. Ilaah wuxuu ballanqaadayaa inuu Kitaabka King James u dhawri doono sidii Eraygiisa daahirka ah weligiis, sidaas darteedna wuxuu ballanqaadayaa inuu sii adkayn doono hab-raaca “historicism” ee ay adeegsadeen dib-u-habeeyayaashii Protestant-ka, oo uu ku jiro William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Qarnigii afar iyo tobnaad, John Wycliffe, oo buugga The Great Controversy loogu aqoonsaday “xiddigta waaberi ee Dib-u-habaynta,” ayaa Ilaah u adeegsaday inuu Kitaabka Quduuska ah ugu turjumo af uu xataa nin caadi ahi fahmi karo. Isagu waa rasuulka calaamadeeya tiirka-calaamadeedka bilowgii Dib-u-habayntii Protestant-ka.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

Dhaqdhaqaaqii weynaa ee Wycliffe bilaabay, kaas oo xoreyn lahaa damiirka iyo garaadka, oo sii deyn lahaa quruumihii muddada dheer ku xidhnaa gaadhigii guusha ee Rooma, wuxuu salka ku hayay Kitaabka Quduuska ah. Halkaas waxaa ku jiray isha durdurkaas barakada ah oo, sida biyaha nolosha, qarniyada oo dhan soo dhex qulqulayay tan iyo qarnigii afar iyo tobnaad. Wycliffe wuxuu Qorniinka Quduuska ah ku aqbalay rumaysad aan shaki lahayn isaga oo u arkayay muujintii Ilaah ku waxyooday ee doonistiisa, iyo xeer ku filan rumaysadka iyo ku-dhaqanka. Waxa lagu soo barbaaray in uu Kaniisadda Rooma u tixgeliyo awood rabbaani ah oo aan khaldami karin, iyo in uu qadarin aan su’aal lahayn ku aqbalo waxbaristii iyo caadooyinkii la dejiyey ee kunka sannadood; laakiin wuu ka jeestay waxyaalahaas oo dhan si uu u dhegaysto hadalka quduuska ah ee Ilaah. Taasu waxay ahayd awoodda uu dadka ku adkeeyay inay qirtaan. Halkii kaniisaddu kaga hadli lahayd afka baadariga, wuxuu ku dhawaaqay in awoodda keliya ee runta ahi tahay codka Ilaah ee ku hadlaya Eraygiisa. Oo wuxuu kaloo baray, ma aha oo keliya in Kitaabku yahay muujin kaamil ah oo doonista Ilaah ah, balse in Ruuxa Quduuska ahi yahay fasiraha keliya ee Kitaabka, iyo in nin kasta, isaga oo daraaseynaya waxbaristiisa, uu isagu naftiisa ka barto waajibaadkiisa. Sidaas ayuu maskaxda dadka uga jeediyey baadariga iyo Kaniisadda Rooma una jeediyey ereyga Ilaah.

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe wuxuu ka mid ahaa kuwii ugu waaweynaa ee Dib-u-habeeyayaasha. Ballaadhka garaadka, hufnaanta fikirka, adkaysiga uu runta ku haynayay, iyo geesinnimada uu ku difaacayayba, waxaa la mid ahaa wax yar oo ka mid ah kuwii isaga ka dambeeyay. Daahirnimada nolosha, dadaalka aan daalka lahayn ee waxbarashada iyo hawsha, daacadnimo aan la musuqmaasuqi karin, iyo jacayl iyo aaminnimo Masiix u eg oo ku jiray adeeggiisa, ayaa lagu gartay kii ugu horreeyay ee Dib-u-habeeyayaasha. Tani waxay ahayd inkastoo gudcurkii maskaxeed iyo musuqmaasuqii akhlaaqeed ee wakhtigii uu ka soo dhex baxay.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Dabeecadda Wycliffe waa markhaati ka turjumaysa awoodda waxbarid iyo wax-ka-beddel ee Qorniinka Quduuska ah. Waxay ahayd Kitaabka Quduuska ah kii ka dhigay waxa uu ahaa. Dadaalka lagu qabsanayo runaha waaweyn ee waxyigu wuxuu cusubaan iyo tamar siiyaa dhammaan awoodaha maskaxda. Wuxuu ballaadhiyaa maanka, wuxuu afeeyaa garashada, wuxuuna bisleeyaa xukunka. Barashada Kitaabka Quduuska ahi waxay sharfi doontaa fikir kasta, dareen kasta, iyo himilo kasta si aanay barasho kale u samayn karin. Waxay bixisaa adkaysi ujeeddo, samir, geesinnimo, iyo ad-adayg; waxay sifaysaa dabeecadda oo quduus ka dhigtaa nafta. Barasho daacad ah oo xushmad leh oo Qorniinka ah, taas oo maskaxda ardayga si toos ah ula xiriirinaysa Maskaxda aan dhammaadka lahayn, waxay dunida siin lahayd rag leh caqli ka xoog badan oo ka firfircoon, iyo weliba mabda’ ka sharaf badan, intii ay weligeed ka dhalatay tababarka ugu xeel dheer ee falsafadda aadanuhu bixiso. ‘Gelitaanka erayadaada,’ ayuu sabuuryahanku leeyahay, ‘iftiin buu keenaa; waxgarasho buu siiyaa.’ Sabuurradii 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Marka la raaco maragga ku saabsan Yooxanaa Wycliffe ee ku qoran The Great Controversy, Sister White waxay soo bandhigaysaa liis dibu-habeyayaal aamin ah (waymarks), kaas oo ugu dambayntii gaadhaya dibu-habeeyaha Yooxanaa Knox. Waxay tilmaamaysaa su’aal muhiim ah oo Mary, Boqoraddii Scotland, ay u jeedisay Yooxanaa Knox.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Yooxanaa Noks wuxuu ka jeestay dhaqammadii iyo sirta-madoowgii kaniisadda, si uu ugu quuto runta Erayga Ilaah, waxbaristii Wiishaartna waxay adkaysay go’aankiisii ahaa inuu ka tago wadajirka Rooma, oo uu isku daro dib-u-habeeyayaashii la silcinayay....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Markii isaga si toos ah loo hor keenay boqoraddii Scotland, oo horteedii xamaasaddii hoggaamiyeyaal badan oo Protestantiyiinta ka mid ahi ay dabcaysay, Yooxanaa Knox wuxuu runta u marag furay si aan leexleexad lahayn. Laguma kasban karin koolkoolin; hanjabaadna kama uu baqin. Boqoraddu waxay ku eedaysay bidco. Waxay tidhi, wuxuu dadka baray inay qaataan diin dawladdu mamnuucday, sidaas darteedna uu ku xadgudbay amarkii Ilaah ee farayay in dadka raacsani ay amiirrada adeecaan. Knox si adkaysi leh ayuu ugu jawaabay:—‘Sida diinta qumman aanay asalkeeda iyo awooddeedaba ka helin amiirro, balse ay ka timaaddo Ilaaha weligiis ah oo keliya, sidaas oo kalena dadka raacsani waajib kuma aha inay diintooda u qaabeeyaan sida dhadhanka amiirradoodu yahay. Waayo marar badan ayay dhacdaa in amiirradu, dadka kale oo dhan ka badan, yihiin kuwa ugu jaahilsan diinta runta ah ee Ilaah. Haddii farcankii Ibraahim oo dhammu ay ahaan lahaayeen kuwa haysta diintii Fircoon, oo ay muddo dheer dadkiisa hoos joogeen, waan ku baryayaa, marwo, diin noocee ah baa dunida ka jiri lahayd? Oo haddii kuwii joogay waagii rasuullada oo dhammu ay ahaan lahaayeen kuwa haysta diintii boqorradii Roomaanka, waan ku baryayaa, marwo, diin noocee ah baa maanta dhulka ka jiri lahayd? … Sidaas darteed, marwo, waxaad garan kartaa in dadka raacsani aanay ku waajibin diinta amiirradooda, in kastoo lagu amray inay xushmad siiyaan.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Maryan waxay tidhi, “Adigu Qorniinka waxaad u fasiraysaa si keliya, iyaguna [macallimiinta Roomaanka] si kale ayay u fasiraan; haddaba yaan rumaystaa, oo yaase xukunka bixin doona?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Waa inaad rumaysataan Ilaah oo si cad uga hadla Eraygiisa,’ ayuu ku jawaabay dibuhabayntuhu; ‘oo wixii ka sii baxsan waxa Eraygu idin baro, midna kan iyo ka kaleba ha rumaysanina. Erayga Ilaah qudhiisu waa cad yahay, oo haddii meel ka mid ah mugdi ku jiro, Ruuxa Quduuska ah, oo aan weligiis iskhilaafin, ayuu isla waxaas uga sii caddaynayaa meelo kale, si aan shaki u sii hadhin marka laga reebo kuwa si madax-adayg ah jaahil u ah.’ Kuwanu waxay ahaayeen runnihii uu dibuhabaynaha aan cabsida lahayni, isagoo naftiisa halis gelinaya, ku hadlay dhegaha boqortooyada. Isla geesinimadaas aan gilgilashada lahayn ayuu ugu dhegganaa qasdigiisa, isagoo tukaya oo la dagaallamaya dagaallada Rabbiga, ilaa Scotland laga xoreeyey baabtiisnimada.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Isdhexgalka ka dhexeysa dibuhagaajiyihii iyo boqoraddii waxay iftiiminaysaa xadhigga saddexaad ee taariikhda dibuhagaajinta, kaas oo aqoonsan dadaalka Shayddaanku ugu jiro inuu ku daydo Kitaabka Quduuska ah, dibuhagaajiyayaasha, iyo habraaca barashada Kitaabka. Jawaabtii Yooxanaa siiyey Boqoradda waxay ahayd in habraaca saxda ahi yahay “taariikhaysi” (historicism), kaas oo ku salaysan in hal xariiq oo taariikh nebiyadeed ah uu Ruuxa Quduuska ahi ku sharraxo xariiq kale oo taariikh nebiyadeed ah.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Iftiinkii waxaa lagu furay gudcurka dhexdiisa. Wycliffe iyo dibu-habeeyayaashii hore, ilaa taariikhdii Milleriyiinta oo dhan, waxay adeegsadeen hab daraasad Baybal oo loo yaqaan “historicism.” Taariikhda habkan kitaabiga ah ee daraasadda Baybalka badanaa waa la iska indhatiraa, hase yeeshee waa lama huraan in la garto haddii qof si dhab ah u arki doono muhiimadda xeerarka fasiraadda nebiyadeed ee uu qaatay Miller, dabadeedna ay qaadatay Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Waxaa jira laba kaniisadood oo keliya oo Sister White ku aqoonsatay inay yihiin dadka Ilaah ee magac ahaan loo bixiyey. Kuwaas oo ah reer binu Israa’iilkii hore iyo kaniisadda Seventh-day Adventist.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Sababaha aynu ugu yeedhanno dadkii Ilaah waa in dib loo celceliyaa marar badan.” Sharciga Kunoqoshadiisa 4:1–13. Manuscript Releases, mugga 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Kaniisaddii rasuullada,” iyo kaniisaddii cidlada ku jirtay intii lagu jiray mugdigii baabawnimada, marna looma yeedhin dadkii Ilaah ee la magac baxay; waayo ereygaas (macnihiisu yahay in magac loo bixiyo) wuxuu tilmaamayaa kaniisad la siiyey masuuliyadda ah inay noqoto kaydiyeyaasha sharciga Ilaah, Adventism-kana iyagaa sidoo kale loo siiyey inay noqdaan kaydiyeyaasha runta nebinnimada ee Ilaah.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Ilaah wuxuu kiniisaddiisa wakhtigan ugu yeedhay, sidii uu reer binu Israa’iil hore ugu yeedhay, inay dunida dhexdeeda iftiin ahaan u istaagto. Isagoo adeegsanaya faaska weyn ee runta, oo ah farriimaha malaa’igta kowaad, labaad, iyo saddexaad, ayuu ka soocay kiniisadaha iyo dunidaba si uu ugu soo dhaweeyo naftiisa dhawaan quduus ah. Wuxuu ka dhigay kuwa lagu aamminay sharcigiisa, wuxuuna iyaga u xilsaaray runnaha waaweyn ee waxsii sheegista ee wakhtigan. Sida erayadii quduuska ahaa ee lagu aamminay reer binu Israa’iil hore, kuwanu waa aaminaad quduus ah oo ay tahay in dunida loo gudbiyo. Saddexda malaa’igood ee Muujintii 14 waxay matalaan dadka aqbala iftiinka farriimaha Ilaah oo u baxa iyagoo ah wakiilladiisa si digniinta looga dhawaaqo dhererka iyo ballaca dunida oo dhan.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller wuxuu metelay farriintii la doortay ee lagu furayay runnada nebiyadeed ee Ilaah, oo markii runnadaasu dad ku hoggaamiyeen albaabka furan ee Quduuska ugu Quduusan sannadkii 1844, Ilaahna markaas wuxuu furay sharciga Ilaah. Wycliffe waa calaamad jid oo ku saabsan furitaanka Kitaabka Quduuska ah iyo dhalinta bilowgii Dib-u-habayntii Protestant-ka, hase yeeshee isaguna sidoo kale waa calaamad jid oo shaqada Ilaah ee lagu dhisayo “runnada waaweyn ee wax sii sheegidda.” John Wycliffe wuxuu ahaa xiddigtii waaberiga ee lagu aqoonsaday taariikhda xukunkii baabasiimada ee kun iyo laba boqol iyo lixdanka sannadood. Shaqadiisu waxay bilaabatay qarnigii afar iyo tobnaad, dabadeedna qarnigii toddoba iyo tobnaad calaamad jid kale oo ka mid ah xariiqdaas nebiyadeed waxay ahayd soo saariddii Baybalka King James sannadkii 1611. Xariiqdaas dusheeda ugu dambayntii waxaynu ku gaaraynaa calaamadda jidka ee xeerarkii Miller ee fasiraadda wax sii sheegidda. Miller waa calaamad jid oo ku jirta xariiqdaas runta, xeerarkiisuna sidoo kale sidaas oo kale ayay yihiin. Xeerarkiisu waxay markhaati u yihiin calaamad jid oo ku taal dhammaadka Adventism-ka, taas oo uu metelayo daabacaadda Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Haddii aynaan garanayn in xeerarkii Miller ay ahaayeen calaamad jid ku taal xariiq taariikheed oo nebinnimo ah, kana wakiil ah shaqadii lagu ilaalinayey qoraalladii asalka ahaa ee saxda ahaa ee Kitaabka Quduuska ah, iyo weliba shaqadii lagu furayey fahamka runta ah ee Kitaabka Quduuska ah, taas oo u baahnayd in dib‑u‑habeeyayaashu lagu hoggaamiyo inay fahmaan oo adeegsadaan habka quduuska ah ee daraasadda loo yaqaan “historicism,” markaas waxa innaga maqan xogta lagama maarmaanka u ah in la garto runnada nebinnimada ee la xidhiidha shaqada soo bandhigista iyo ilaalinta iftiinka malaa’igta saddexaad dhammaadka Adventism. Sababtaas awgeed, waxaa muhiim ah in dib‑u‑eegis gaaban lagu sameeyo xariiqdaas taariikheed.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Macnaha keliya ee dhab ahaan saxda ah ee erayga “Borotestaanti” waa in laga mudaaharaado Rooma. Haddii kaniisaddu joojiso inay ka mudaaharaaddo Rooma, mar dambe Borotestaanti ma aha, markaasna waxay noqotaa gabadh Rooma leedahay, sida ay noqdeen Borotestaantiyadii diiday farriintii malaa’igta koowaad. Fahamka ugu sarreeyey ee noqday “hal-ku-dhegga” Borotestaantiyadii ka soo baxday kaniisadda Katooliga wuxuu ahaa “Kitaabka Quduuska ah, iyo Kitaabka Quduuska ah oo keliya.” Hase yeeshee taariikhdu waxay markhaati ka tahay xaqiiqda ah in Kitaabka Quduuska ah loo baahnaa in si qumman loo qaybiyo.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ku dadaal inaad iska muujiso mid Ilaah aqbalay, oo ah shaqaale aan u baahnayn inuu xishoodo, oo si qumman u kala saara hadalka runta. Laakiin ka fogow hadallada aan quduuska ahayn iyo hadalka madhan; waayo, waxay u sii kordhi doonaan cibaadola’aan badan. 2 Timoteyos 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Habka daraasadda Kitaabka Quduuska ah ee Protestantiyiinta loo hoggaamiyey inay adeegsadaan dadaalladooda ay ku doonayeen inay si sax ah u qaybiyaan ereyga runta waa “taariikhaysnaanta.” Habkaas wuxuu ahaa bartilmaameed gaar ah oo culus oo Shaydaanku weeraro, wuuna weeraray.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Waa inaynu nafteenna u ogaannaa waxa Masiixiyaddu tahay, waxa runta ahi tahay, waxa uu yahay rumaysadka aynu helnay, iyo waxa ay yihiin xeerarka Kitaabka Quduuska ah—xeerarka nalaga siiyey maamulka ugu sarreeya.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Hoos-u-dhigista hab-raaca kitaabiga ah ee ay adeegsadeen Dib-u-habeeyayaashu ilaa iyo oo ay ku jirto William Miller waxaa si gaar ah loo aqoonsaday inuu bilaabmay qarnigii shan iyo tobnaad, isagoo la xidhiidha aqoonyahan Yesuu’i ah oo la oran jiray Francisco Ribera (1537–1591), kaas oo lagu tiriyo inuu caan ka dhigay fasiraadda mustaqbaliga ah. Wuxuu qoray tafsiir ku saabsan kitaabka Muujintii oo soo jeediyey fasiraad mustaqbali ah oo waxsii sheegyada ah, kana fogeynaysa macnahooda duruufihii taariikheed. Ribera wuxuu hindisay hab-raacan ujeeddada ah inuu iska caabiyo runta ay hab-raaca taariikhiga ahi had iyo jeer soo saari jirtay. Runtaasu waxay ahayd in baadariga Rooma uu yahay kan Masiixa ka gees ah ee waxsii sheegyada Kitaabka Quduuska ah.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Qarnigii toddoba iyo tobnaad iyo kii siddeed iyo tobnaad waxaa la caddayn karaa in Protestantism-ku ogaa in hab-raacii beenta ahaa ee Ribera uu ahaa mid Shaydaani ah oo aan sal adag lahayn. Protestant-kii taariikhdaas ku jiray waxay qoreen buugaag iyo qoraallo yaryar oo ay kaga soo horjeedeen “hadallada aan quduuska ahayn iyo hadal-madhnaanta” ee aqoonyahanka Jesuit-ka ah. Laakiin sannadkii 1909, faraskii Trooyada ahaa, ee ahaa Scofield Reference Bible, ayaa la daabacay, tixraacyadiina lagu dhex geliyey faallooyinka hoose ee Kitaabka Quduuska ahna waxay ku salaysnaayeen waxbaristii Ribera iyo Jesuit kale oo la oran jiray Manuel Lacunza (1731–1801). Lacunza wuxuu wax ku qori jiray magac qalin oo ahaa Juan Josafat Ben-Ezra, wuxuuna daabacay buug cinwaankiisu ahaa Imaatinka Masiixa ee Ammaanta iyo Weynaanta. Sida Ribera kii isaga ka horreeyey, buuggaasu wuxuu ahaa weerar toos ah oo ka dhan ah rumoobidda waxsii sheegyada ku jira kitaabka Muujintii.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Shaydaanku wuu ogaa in farriinta uu u baahnaa inuu ceeryaamo jahawareer ku qariyo ay ahayd farriinta digniinta ugu dambaysa ee ka timaadda kitaabka Muujintii. Ku darista hadallada nijaasta ah oo madhan ee labada wadaad ee Yesuwiyiinta ah tixraacyada ku jira Scofield Reference Bible waxay Shaydaanka u saamaxday inuu Protestanka riddowday ku hoggaamiyo aqbalidda hababka Yesuwiyiinta, sidaas darteedna uga indho tiro runta. Shaydaanku taas wuxuu ku guulaystay isagoo soo geliyey dhowr qaab oo nebiyadeed oo Katoolik ah kuwaas oo meesha ka saaray suuragalnimadii si cad loogu aqoonsan lahaa cidda ka gees ah Masiixa ee waxsii sheegidda Kitaabka Quduuska ah yahay. Tani khiyaano adag uguma ay ahayn Shaydaanka, waayo Protestanku mar hore ayay ugu noqdeen kaniisadda Rooma iyagoo diiday farriintii Miller sannadkii 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Sannadihii la soo dhaafay waxaa la daabacay buugaag iyo maqaallo badan oo diiwaangelinaya weerarkii Shayddaanku ku qaaday Kitaabka Quduuska ah, kaas oo bilaabmay qarniyadii ugu horreeyey ka dib markii Masiixa iskutallaabta lagu qodbay. Weerarkaasu wuxuu gaadhay heer qoraallo been-abuur ah la soo geliyey si looga soo saaro Kitaabbo Quduus ah oo been-abuur ah. Shayddaanku wuxuu kaloo weeraray Dib-u-habeeyayaashii la kiciyey si ay u ilaaliyaan erayga Ilaah intii ay noolaayeen iyo xataa ka dib markii Dib-u-habeeyayaashaasu dhinteen.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Ka fiirso oo keliya sida taariikhyahannada iyo fiqiyayaasha casriga ah ee Kaniisadda Adventist-ka Maalinta Toddobaad ula macaamilaan mowduuca William Miller. Waxay la mid tahay sidii iyagoo lafihiisii soo qoday oo ku tuuray Webiga Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller wuxuu khalkhal gelinayay boqortooyadii Shayddaanka, oo cadowga qadiimiga ahi wuxuu doonayay inuusan ahayn oo keliya inuu baabi’iyo saamaynta farriinta, laakiin inuu baabbi’iyo rasuulka laftiisa. Markii Aabbaha Miller uu si wax-ku-ool ah runta Qorniinka ugu dabaqay qalbiyada kuwa dhegaysanayay, cadhadii Masiixiyiinta magaca uun sheegta ayaa isaga ka shidantay, sida ay cadhadii Yuhuuddu uga kacday Masiixa iyo rasuulladiisii. Xubnaha kaniisaddu waxay kiciyeen dabaqadaha hoose, waxaana dhowr jeer cadowgu shirqool u maleegay inay noloshiisa qaadaan marka uu ka baxayo goobta kulanka. Laakiin malaa’ig quduus ah ayaa ku dhex jirtay dadka badnaa, mid ka mid ahna, isagoo qaab nin leh, ayaa cududda addoonkan Rabbiga qabtay oo si nabad ah uga hoggaamiyey moobkii cadhaysnaa. Shaqadiisu weli ma ay dhammaan, Shayddaanka iyo ergayadiisiina waxay ku hungoobeen ujeeddadoodii.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Eeg sida isla labadaas qaybood ee Adventism-ka ah (culimada fiqiga iyo taariikhyahannada) ay u yareeyeen oo u qariyeen saxnimada xeerarka Miller, kuwaas oo Sister White ay noo sheegtay in ay adeegsan doonaan dhammaan kuwa run ahaantii ku dhawaaqa farriimaha saddexda malaa’igood.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Kuwa ku hawlan ku dhawaaqidda farriinta malaa’igta saddexaad waxay Qorniinka u baadhayaan si waafaqsan habkii Aabbihii Miller qaatay. Buugga yar ee cinwaankiisu yahay Views of the Prophecies and Prophetic Chronology, Aabbihii Miller wuxuu ku bixiyaa xeerarkan soo socda ee fudud, miyir leh, oo muhiimka ah ee barashada iyo fasiraadda Kitaabka Quduuska ah:—

“[Rules one through five quoted.]

“[Xeerarka koowaad ilaa shanaad oo la soo xigtay.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Kuwa kor ku xusan waa qayb ka mid ah xeerarkan; oo dhammaanteen daraasaddeenna Kitaabka Quduuska ah way inoo wanaagsan tahay inaan u fiirsanno mabaadi’da halkaas lagu dhigay.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Iyadoo aan dib loo eegin saddexda xadhig ee xariiqda taariikhda nebinnimada ee la xidhiidha kobcinta iyo adkaynta Erayga Ilaah, suurtagal ma aha in la arko muhiimadda marag weyn oo lagu taageerayo William Miller inuu yahay rasuulkii lagu sii asteeyey Eliyaah marka uu soo bandhigayey farriinta, iyo sidii Muuse ee ku jirta ballankii ahaa in Miller la sara kicin doono sarakicidda kuwa xaqa ah, iyo sidii Eliishaa ee ku jirta diyaarintiisii uu beer-tiisa uga tegi lahaa oo uu ugu adeegi lahaa farriinta Eliyaah. Sister White waxay tilmaamaysaa dhammaan saddexda geesi ee Kitaabka Quduuska ah inay yihiin kuwo sii asteeya William Miller, kaas oo hadda ay culimada fiqiga iyo taariikhyahannada Adventist-ka casriga ahi ula dhaqmaan sidii inuu ahaa uun “wiil sabool ah oo beeraleey ah” oo ka soo jeeday qarnigii siddeed iyo tobnaad.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale wuxuu ka mid ahaa dib-u-habeeyayaashii faraha badnaa ee lagu kiciyey xariiqdan taariikhda nebinnimada. Haddii aan sidan u dhihi karo, “oraahdiisii hawlgalka” ee uu kaga soo horjeeday ergadii baadariga ee uu la macaamilay waxay ahayd, “Waxaan ka dhigi doonaa wiilka majarafadda beerta wadaa inuu Qorniinka ka ogaado in ka badan inta aad ogtihiin.” William Miller wuxuu ahaa wiilkii beeraha, kii majarafadda wada, oo rumoobiyey wax sii sheegiddii Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Hordhacan si weyn ayaa loo fududeeyey marka loo eego dhammaan taariikhda la soo bandhigi kari lahaa si ay u taageerto waxa aynu soo bandhignay ilaa hadda. Hadda waxa aynu eegi doonnaa qaar ka mid ah calaamadaha Alpha iyo Omega si aynu dib ugu noqonno tixgelinta Miller inuu yahay calaamad jidka lagu garto iyo farriinwade.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Kitaabka Daanyeel waa bilowga buug ka kooban laba buug. Dhammaadka buuggaasna waa kitaabka Muujintii. In kastoo ay yihiin laba buug oo kala duwan, haddana si wadajir ah ayay u metelaan hal buug.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Sannado ka hor, waxaan dhexgal dadweyne la yeeshay fiqi caan ah oo ka tirsan Kaniisadda Seventh-day Adventist, kaas oo ka shaqayn jiray Machadka Cilmi-baarista Kitaabka Quduuska ah ee Shirweynaha Guud ee Kaniisadda Seventh-day Adventist. Fiqigaasi wuxuu isku dayayay inuu saxo fahamkayga ku saabsan lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, iyo weliba fahamkayga ku saabsan “allabariga joogtada ah” ee ku jira kitaabka Daanyeel. Dhexgalkayagii, oo dhacay muddo waqti ah, maadaama uu ka koobnaa isaga oo soo saaray maqaal aan anigu ka jawaabay, kaas oo uu markaas dib uga jawaabay, dabadeedna dabcan aniguna aan soo celiyay fikradahayga, iyo wixii la mid ah. Dhexgalkaas gudaheeda wuxuu ii sheegay in guddiga uu uga shaqeeyo Shirweynaha Guud gudaheeda lagu tixgeliyo khabiirka kitaabka Daanyeel, iyo in saaxiibkiis shaqada ka tirsani lagu tixgeliyo khabiirka joogtada ah ee kitaabka Muujintii. Dhexgalladayadii gudaheeda ma uusan doonayn inuu ka hadlo qodobbada ku jira kitaabka Muujintii, balse wuxuu rabay in loo gudbiyo saaxiibkiisa. Wuxuu doonayay inuu doodda ku koobnaado kitaabka Daanyeel oo keliya.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Walaasha White si cad bay u caddaynaysaa in Daanyeel iyo Muujintii ay yihiin hal buug. Heerkaas waxay matalaan Kitaabka Quduuska ah, kaas oo ah hal buug oo ka kooban laba buug, kii hore iyo kii cusub. Walaasha White waxay kaloo ka hadlaysaa kiniisadda Yuhuudda, taas oo u aragta oo keliya buuggii hore inuu yahay halkaa buug, waxayna sidoo kale ka hadlaysaa kuwa iska indhatira buuggii hore, waayo waxay fahmaan oo keliya ama waxay doonayaan oo keliya inay fahmaan buuggii cusub. Markhaatifurkeeda waxyiga leh waa in haddii aad aqbasho oo keliya kan cusub, aad diidday kii hore, iyo taa lidkeeda. In fiqiga-yaqaanku ku andacoodo inuu ahaa khabiirka Daanyeel, balse aanu ahayn kan Muujintii, waxay ku celinaysaa fikraddii Yuhuudda ee ahayd in la aqbalo oo keliya Axdigii Hore, annaguna waan ognahay halka aragtidaas cidhiidhiga ahi Yuhuudda geysay. In dhinac kasta oo arrinta laga istaago; in la aqbalo kii hore ee aan la aqbalin kan cusub, ama in la aqbalo kan cusub, balse aan la aqbalin kii hore, waa in la diido markhaatifurka oo dhan.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

Badbaadiyuhu xertiisii buu weyddiiyey inay waxyaalahan garanayaan iyo in kale. Waxay ku jawaabeen, “Haa, Rabbiyow.” Markaasuu wuxuu ku yidhi, “Sidaas daraaddeed culimo kasta oo lagu baray boqortooyada jannada waxay la mid tahay nin guri leh oo khasnaddiisa kala soo baxa waxyaalo cusub iyo kuwo duug ah.” Masaalkan dhexdiisa, Ciise wuxuu xertiisii hortooda ku soo bandhigay masuuliyadda saaran kuwa hawshoodu tahay inay dunida siiyaan iftiinkii ay isaga ka heleen. Axdigii Hore ayaa markaas ahaa dhammaan Qorniinka jiray; hase yeeshee looma qorin oo keliya kuwii hore, balse waxaa loo qoray wakhti kasta iyo dadyowga oo dhan. Ciise wuxuu doonayay in macallimiinta cilmigiisa ay si dadaal leh u baadhaan Axdigii Hore si ay uga helaan iftiinkaas xaqiijiya inuu isagu yahay Masiixii waxsii sheegidda hore loogu sii sheegay, oo muujinaya dabeecadda hawshiisa uu dunida ugu yimid. Axdiga Hore iyo Axdiga Cusub lama kala sooci karo, waayo labaduba waa waxbaridda Masiixa. Caqiidada Yuhuudda, oo aqbasha Axdiga Hore oo keliya, ma aha mid badbaado keenta, maxaa yeelay waxay diiddaa Badbaadiyaha noloshiisii iyo adeeggiisii ay ahaayeen dhammaystirkii sharciga iyo waxsii sheegyadii. Sidoo kale caqiidada kuwa iska tuura Axdiga Hore ma aha mid badbaado keenta, maxaa yeelay waxay diiddaa waxa markhaati toos ah u ah Masiixa. Kuwa shakiga qaba waxay ka bilaabaan inay qiimo-dhig ku sameeyaan Axdigii Hore, dabadeedna waxay u baahan tahay oo keliya tallaabo kale si ay u diidaan ansaxnimada Axdiga Cusub, sidaasna labadaba waa loo diidaa.

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Yuhuuddu saameyn yar bay ku leeyihiin dunida Masiixiyiinta marka ay tusayaan muhiimadda amarrada, oo ay ku jirto sharciga waajibka ah ee Sabtida, maxaa yeelay markay soo saaraan khasnadihii hore ee runta, waxay dhinac u tuuraan kuwa cusub ee ku jira waxbarista shakhsi ahaaneed ee Ciise. Dhanka kale, sababta ugu xooggan ee Masiixiyiintu ugu guul daraystaan inay Yuhuudda ku saameeyaan inay aqbalaan waxbarista Masiixa sida afka xigmadda rabbaaniga ah, waa in, markay soo saaraan khasnadaha eraygiisa, ay si quudhsasho leh ula dhaqmaan hodantinimada Axdigii Hore, kuwaas oo ah waxbaristii hore ee Wiilka Ilaah, oo loo soo mariyey Muuse. Waxay diidaan sharcigii laga dhawaaqay Siinay, iyo Sabtidii amarka afraad, oo lagu aasaasay beertii Ceeden. Laakiin adeegaha injiilka oo raaca waxbarista Masiixa wuxuu heli doonaa aqoon dhammaystiran oo ku saabsan Axdigii Hore iyo Axdiga Cusubba, si uu dadka ugu soo bandhigo iftiinkooda runta ah iyagoo ah wax aan kala sooc lahayn—midkoodna kan kale ku tiirsan yahay oo iftiiminayo. Sidaas awgeed, sidii Ciise xertiisii u faray, waxay khasnaddooda ka soo saari doonaan ‘waxyaalo cusub iyo kuwo hore.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Taladii hore waxay leedahay adeegsi kale oo quseeya Adventist‑yada La’odikiya. In la qirto in la rumaysan yahay Kitaabka Quduuska ah oo dhan, Axdigii Hore iyo Axdiga Cusubba, hase yeeshee la diido Ruuxa Waxsii‑sheegidda, waa isla godkii la aqbalay oo keliya hal marag. Laba markhaati ayaa loo baahan yahay si runta loo adkeeyo; sidaas darteed suurtagal ma aha in runta lagu adkeeyo hal marag, oo haddii qofna isku dayo inuu sidaas yeelo, wuxuu diidayaa labada markhaatiba; waxay rumaysadkooda ku salaynayaan waxa loo yaqaan “run badhkeed.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Hadda waxaan mar kale ku celin doonaa su’aal ku jirtay mid ka mid ah maqaalladii hore ee soo baxayay tan iyo Luulyo, 2023. Su’aashu waxay tahay, “Iftiin cusub oo noocee ah ayaa ka soo baxay Adventism-ka tan iyo 1863?” Jawaabtu si fudud waa, “Midna.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Buugagga Daanyeel iyo Muujintuba waa hal. Mid waa wax sii sheegid, kan kalena waa muujin; mid waa buug la shaabadeeyey, kan kalena waa buug la furay. Yooxanaa wuxuu maqlay waxyaalihii qarsoonaa ee onkodaddu ku dhawaaqeen, laakiinse waxaa lagu amray inuusan qorin.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Sidaas darteed Alfa iyo Oomegaa waxay caddaynayaan in Daanyeel yahay kan ugu horreeya, Muujintuna tahay tan ugu dambaysa. Daanyeel wuxuu metelaa bilowga Adventism-ka, Muujintuna waxay meteshaa dhammaadka Adventism-ka.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Muujintii waa kitaab la shaabadeeyey, laakiin sidoo kale waa kitaab la furay. Waxay qortaa dhacdooyin yaab leh oo dhici doona maalmaha ugu dambeeya ee taariikhda dunidan. Waxbaridda kitaabkan waa caddaan oo qeexan, mana aha wax qarsoon oo aan la garan karin. Gudihiisa waxaa lagu qaadaa isla xarriiqdii wax sii sheegidda sida ku jirta Daanyeel. Qaar ka mid ah wax sii sheegisyada Ilaah wuu ku celiyey, isagoo sidaas ku muujinaya in ay tahay in muhiimad la siiyo. Rabbigu ma celceliyo waxyaalo aan cawaaqib weyn lahayn.” Manuscript Releases, mugga 9aad, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Bilowgii Adventism-ka, isla aayadihii tiirka dhexe u ah Adventism-ka, aayadihii la furfuray sannadkii 1798; Ciise wuxuu isu soo bandhigay “Palmoni,” Tiriyaha Yaabka leh. Dhammaadka Adventism-ka, Ciise wuxuu isu soo bandhigaa “Alpha and Omega,” af-yaqaanka yaabka leh—Ereyga Ilaah. Sababtaas aawadeed, bilowgii Adventism-ka iyo farriintii malaa’igta koowaad waxay “ku tiirsanaayeen wakhti.” Dhammaadka Adventism-ka, farriinta malaa’igta saddexaad waxay ku tiirsanaan doontaa Ereygiisa.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Bilowga iyo dhammaadka Adventism-ku waxay ka dhacaan inta lagu jiro taariikhda boqortooyada lixaad ee waxsii sheegista Kitaabka Quduuska ah; sidaas daraaddeedna waxay ka dhacaan inta lagu jiro bilowga iyo dhammaadka Maraykanka. Taariikhda waxsii sheegista ee Maraykanku waa taariikhda labada gees ee Jamhuuriyadnimada iyo Protestantnimada. Gebogebada taariikhdaas labadaas gees waxay ka beddelmi doonaan wan oo waxay noqon doonaan masduulaag. Jamhuuriyadnimadu waxay isu beddeli doontaa dimuqraadiyad, Protestantnimaduna waxay isu beddeli doontaa Protestantnimo riddowday. Marka koobka wakhtiga imtixaanka ee Maraykanku bilaabo inuu ku soo dhowaado dhammaadkiisa, sida ay hadda u dhacayso, labada gees ee Jamhuuriyadnimo riddowday iyo Protestantnimo riddowday waxay samayn doonaan sanamkii bahalka, sidaasna kaniisadda iyo dawladda ugu midayn doonaan hal gees oo u hadla sida masduulaag. Laakiin Ilaah markhaati la’aan lagama tegi doono, waayo habka lagu soo afjarayo Maraykanka dhexdiisa ayuu soo kicin doonaa geeska dhabta ah ee Protestantnimada si uu uga mudaaharaado labadaba sanamka bahalka ee Maraykanka iyo, dabadeedna, sanamka bahalka ee ka hor imanaya dunida oo dhan. Soo kicinta geeska Protestantnimada dhammaadka Maraykanka waxaa lagu dhammayn doonaa isla qaab-dhismeedkii taariikheed ee geeska Protestantnimada lagu soo kiciyey bilowgii Maraykanka. Dad hore oo axdi lahaan jiray waa laga gudbi doonaa, oo dad cusubna waxay noqon doonaan dadka axdiga cusub. Qorraxda hoosteeda wax cusub ma jiraan.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Marka aynu adeegsanno waxsii-sheegyada wakhtiga ee lagu fahmay laguna soo bandhigay taariikhda Millerite-ka si aynu ugu qiimeyno Alfa iyo Oomeega, waxaynu ogaaneynaa inay yihiin isku mid qudhooda. Waxsii-sheeg kasta oo wakhti ahi waxay ka bilaabataa taariikh la joogo marka waxsii-sheegga lagu dhawaaqo, taariikhdaasuna mar walba waxay astaan u tahay taariikhda marka waxsii-sheeggu rumoobo.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Taariikhda wax sii sheegidda laba kun iyo saddex boqol oo sano waxay ka bilaabatay amarkii saddexaad sannadkii 457 BC, waxayna ku dhammaatay farriintii malaa’igta saddexaad 22kii Oktoobar, 1844. Intii lagu sii socday, balse ka horraysay imaatinka amarkii saddexaad, waxaa la dhammaystiray hawshii dhisidda macbudka iyo Yeruusaalem. Sidaas oo kale, taariikhda u horseedaysay imaatinka malaa’igta saddexaad, waxaa la aasaasay runihii aasaasiga ahaa ee macbudka Millerite-ka.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Sannadkii 1798, waxaa rumoobay wax sii sheegiddii laba kun iyo shan boqol iyo labaatan sannadood ahayd oo bilaabatay 723 BC markii la kala eryay tobanka qabiil ee woqooyi. Wax sii sheegiddaasu waxay tilmaamaysay laba waqti oo min kun iyo laba boqol iyo lixdan sannadood ah, kuwaas oo calaamadaynaya ku tumashada macbudka dhabta ah iyo Yeruusaalemta dhabta ah oo ay ku sameeyeen Roomaankii jaahiliga ahaa ee dhabta ahaa, taas oo ay dabadeed raacday kun iyo laba boqol iyo lixdan sannadood oo Rooma papal ahi ku tumanaysay magaalada ruuxiga ah iyo macbudka ruuxiga ah. Wax sii sheegiddu waxay ku bilaabatay burburkii boqortooyadii woqooyi iyo kala firdhintii muwaadiniintii boqortooyada. Bartamaha wax sii sheegidda, sannadkii 538, wuxuu calaamadeeyaa dhammaadka ku tumashadii dadka Ilaah ee ay samaysay Roomaankii jaahiliga ahaa, oo ah boqortooyada afraad ee wax sii sheegidda Kitaabka Quduuska ah, wuxuuna keenaa kala firdhinta kaniisadda Ilaah ee cidladii qarniyadii mugdiga. Dhammaadka wax sii sheegiddaas wakhtiga ah ee 1798 wuxuu calaamadeeyaa dhammaadka boqortooyadii shanaad ee wax sii sheegidda Kitaabka Quduuska ah. Kala eryiddii tobanka qabiil ee woqooyi, iyo tii kaniisadda Masiixiyiinta ee u qaxday cidlada, waxay ka dhigan tahay isu ururinta kuwa loo qoondeeyey inay noqdaan geeska Protestantism-ka. Calaamadaha jidku badanaa waxaa lagu metelaa waxyaalo iska soo horjeeda, kala firdhinuna waxay meteli kartaa isu ururin, sida Eliiyaah u metelo Yooxanaa Baabtiisaha. Isla iska horimaadkaas wax sii sheegidda ah, Eliiyaah ma dhinto, laakiin Yooxanaa Baabtiisaha wuu dhintaa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Sannadkii 677 BC qabiilkii koonfureed ee Yahuudah, (kaas oo Qorniinka lagu garto sidoo kale inuu yahay dalka ammaanta leh) ayaa la kala firdhiyey muddo laba kun iyo shan boqol iyo labaatan sannadood ah, taasoo ku dhammaatay Oktoobar 22, 1844. Waxsii sheegistaasu waxay tilmaamaysay ku tuntamidda dadka Ilaah, kuwaas oo Daanyeel ku aqoonsanayo inay yihiin “ciidanka” ee ku xusan Daanyeel 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Markaasaan maqlay mid quduusiinta ka mid ah oo hadlaya, quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormee baa sii jiri doonta riyada ku saabsan allabariga joogtada ah, iyo xadgudubka baabba’a keena, si meesha quduuska ah iyo ciidankaba loogu gacangeliyo in cagaha lagu tunto? Oo wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna meesha quduuska ah waa la daahirin doonaa. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Wax sii sheegidda laba kun iyo saddex boqol ee sano, oo dhammaatay isla wakhtigii wax sii sheegidda laba kun iyo shan boqol iyo labaatan ee sano oo bilaabatay 677 BC, waxay tilmaamaysay ku tuntidda meesha quduuska ah sida lagu aqoonsaday Daanyeel 8:13, 14. Wax sii sheegidda kala firdhinta Yahuudah ee 677 BC waxaa ka horreeyey saddex weerar oo ka yimid Nebukadnesar, wax sii sheegiddaasina waxay ku dhammaatay imaatinka farriintii saddexaad Oktoobar 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Labada waxsii‑sheeg ee laba kun shan boqol iyo labaatan sano ah oo kala dhammaanaya 1798 iyo 1844 siday u kala horreeyaan, waxay tilmaamayaan afartan iyo lixda sannadood ee aasaaska macbudka Millerite la dhisay. Muuse wuxuu afartan iyo lix maalmood ku qaatay helidda tilmaamaha ku saabsan dhismaha macbudka; dib‑u‑hagaajintii macbudka Herodos wakhtigii Masiixa waxay qaadatay afartan iyo lix sano, taas oo ku dhammaatay sannadkii baabtiiskii Masiixa. Baabtiiska dabadiis wuxuu u tegey cidlada afartan maalmood, oo markuu soo noqdayna, wuxuu macbudka nadiifiyey markii ugu horraysay, Yuhuuddii muran‑yaqaanka ahaydna waxay doonayeen inay ogaadaan awooddee uu waxaas oo kale ku sameeyey.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Iiddii Yuhuudda ee Kormaridda ayaa dhowayd, oo Ciise wuxuu u kacay Yeruusaalem. Oo wuxuu macbudka ka helay kuwii iibinayay dibi, ido, iyo qoolleyo, iyo kuwii lacagta sarifanayay oo fadhiya. Markaasuu markuu ka sameeyey jeedal xadhko yaryar ah, dhammaantood macbudka ayuu ka eryay, idihii iyo dibidiiba; oo lacagtii kuwii sariflayaasha ahaa ayuu daadshay, miisaskiina wuu rogay. Oo kuwii qoolleyda iibinayay ayuu ku yidhi, Waxyaalahan halkan ka qaada; guriga Aabbahay ha ka dhigin guri baayacmushtarinnimo. Xertiisiina waxay xusuusteen in qoranayd, Qiiro gurigaaga aan u qabo ayaa i wada gubtay. Markaasay Yuhuuddu u jawaabeen oo ku yidhaahdeen, Calaamo noocee ah baad na tustaa, mar haddii aad waxyaalahan samaynayso? Ciise ayaa u jawaabay oo ku yidhi, Macbudkan dumiya, saddex maalmood gudahoodna waan kicin doonaa. Markaasay Yuhuuddu yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguna ma saddex maalmood gudahood baad ku kicinaysaa? Laakiin isagu wuxuu ka hadlayay macbudka jidhkiisa. Sidaas daraaddeed markuu kuwii dhintay ka soo sara kacay, xertiisii waxay xusuusteen inuu tan ku yidhi; oo waxay rumaysteen Qorniinka iyo hadalkii Ciise sheegay. Yooxanaa 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Macbudkii Millerite-ka waxaa la dhisay afartan iyo lix sannadood, laga bilaabo 1798 dhammaadkii nebiyaddii koowaad ee laba kun shan boqol iyo labaatan sannadood, wuxuuna ku dhammaaday afartan iyo lix sannadood dabadeed, marka la oofiyey nebiyaddii labaad ee laba kun shan boqol iyo labaatan sannadood sannadkii 1844. Afartan iyo lixdaas sannadood waxay ku bilaabmeen imaatinkii malaa’igta koowaad, waxayna ku dhammaadeen imaatinkii malaa’igta saddexaad, waayo Masiixu wuxuu yidhi macbudkiisa waxaa dib loo taagi doonaa saddex maalmood gudahood. Haddii aadan doonayn inaad aragto xaqiiqooyinkan, waxay sabab u tahay laba dhibaato oo asaasi ah, marka laga soo tago dhibaatooyinka ka jiri kara qalbi aan raalli ka ahayn oo aan soo noqon. Dhibaatada koowaad waa inaadan doonayn inaad Erayga nebiyadeed uga dhowaato aragtida ah in taariikhdu is celiso. Ma tihid taariikhi-fasiiriye. Dhibaatada kalena waa awood-darro ku saabsan sida erayada astaanta ah ee lagu qoray Erayga Ilaah loogu dabaqo Erayga Ilaah. Bilowga nebiyadahan oo dhan ayaa tilmaama dhammaadka, mar walbana waxay tilmaamaan wax ka badan taariikho si fudud isu celiya.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Kitaabku wuxuu leeyahay innagu waxaannu nahay macbud uu Ruuxa Quduuska ahi dego, macbudka jidhkuna wuxuu ka kooban yahay lix iyo afartan kromosoom. Saynisyahannada daraaseeya lixdaas iyo afartanka kromosoom waxay inoo sheegaan in saddex iyo labaatanka kromosoom ee labka ah iyo saddex iyo labaatanka kromosoom ee dheddigga ah ay ku duuban yihiin borotiin u samaysan qaab iskutallaab ah.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Daaniyaal laba iyo tobnaad waxaa ku jira saddex waxsii-sheegid oo waqtiyeed oo is-xiran; tan koowaadna waxay tixraacaysaa kala firdhinta xoogga dadka quduuska ah, taas oo matalaysa “toddobada wakhti” ee Laawiyiintii laba iyo labaatanaad. Kala firdhinta xoogga dadka quduuska ah ee iyaga ku rumoowday waxay ahayd laba kun iyo shan boqol iyo labaatan sannadood, hase yeeshee Daaniyaal laba iyo tobnaad waxa uu tixraacayaa oo keliya nuska dambe ee muddadaas. Waxay Daaniyaal u sawiraysaa isagoo aan garanayn waxa loola jeeday dhawaaqaas.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Oo waxaan maqlay ninkii dharkii linenka ahaa gashanaa, oo dul taagnaa biyihii webiga, markuu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh wakhti; oo markuu dhammeeyo kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Oo waan maqlay, laakiinse maan garan; markaasaan idhi, Sayidkaygiiyow, maxay ahaan doontaa dhammaadka waxyaalahan? Daanyeel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daani’eel laba iyo tobnaad waxa uu sawirayaa farriinta la furay wakhtiga dhammaadka, kaas oo ahaa 1798. Qaybtaas Daani’eel waxa uu matalaa William Miller, oo ah astaanta koowaad ee kuwa caqliga leh ee taariikhdaas. Miller waxaa markii ugu horraysay loo hoggaamiyey waxsii-sheegidda laba kun iyo shan boqol iyo labaatanka sannadood ee Laawiyiintii laba iyo labaatan, oo aayadaha toddobaad iyo siddeedaadna waxa uu ku matalaa kuwa caqliga leh ee ay waajib ku tahay inay is-waafajiyaan runta ah in kala firdhinta laba kun iyo shan boqol iyo labaatanka sannadood si aan shaki lahayn loogu aqoonsaday inay tahay kala firdhintii Ilaah ee dadkiisa.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Oo haddii aydaan weli waxyaalahan oo dhan daraaddood ii dhegaysan, markaas toddoba jeer ayaan idiinku sii ciqaabi doonaa dembiyadiinna aawadood. Oo waxaan jebin doonaa kibirka xooggiinna; samadiinnana waxaan ka dhigi doonaa bir, dhulkiinnana naxaas. Laawiyiintii 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Islaweyna” reer binu Israa’iil hore waxay ahayd markii loo oggolaaday inay Ilaah diidaan inuu Boqorkooda ahaado oo ay doortaan boqor bini’aadan ah. Islaweynkooda, kaas oo ka horreeya dhicitaanka (Maahmaahyadii 16:18), wuxuu ahaa rabitaankoodii ahaa inay la mid noqdaan boqortooyooyinkii sanamcaabudka ahaa ee ku wareegsanaa. Ka qaadista marka hore boqortooyadii woqooyi dabadeedna boqortooyadii koonfureed waxay ahayd kala firdhinta awoodda (boqorka) sannadihii 723 BC iyo 677 BC siday u kala horreeyaan.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller wuxuu matalayay kuwa caqliga leh ee fahmay kororka aqoonta ee lagu furfuray aayaadkii hore ee Daanyeel laba iyo tobnaad, oo aayaadaha toddobaad iyo siddeedaadna waxaa lagu matalayaa inuusan fahmin xidhiidhka ka dhexeeya kun laba boqol iyo lixdan sannadood iyo laba kun shan boqol iyo labaatan sannadood ee kala firdhinta dadka Ilaah. Daanyeel wuxuu matalayaa dadka Ilaah dhammaadka Adventism-ka, sida Millerna uu u matalay bilowgii Adventism-ka. Dhammaadka Adventism-ka, isla dhibaatadii ayaa jirta, waayo sida Adventism-ku u dhinac dhigay fahamkii Miller ee “toddobada wakhti,” waxaa lagu khasbay inay kun laba boqol iyo lixdanka sannadood ku aqoonsadaan oo keliya Wakhtiyadii Mugdiga. Kuwa caqliga leh ee dhammaadka joogay waxay lahaayeen dhibaato la mid ah oo ay tahay in la xalliyo, sida ay Daanyeel iyo Miller u muujiyaan. Maxaa ereybixinta Laawiyiintii laba iyo labaatanaad loogu adeegsaday in lagu muujiyo saddex iyo badh wakhti halkii laga muujin lahaa toddoba wakhti?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller waligiis si buuxda uguma heshiisiin mushkiladdan, laakiin sannadkii 1856 “iftiinkii nebiyadeed ee cusub” ee ugu dambeeyey ayaa lagu soo bandhigay taxane ka kooban lix maqaal oo aan weligood la soo gunaanadin, kuwaas oo aqoonsanayey toddobada wakhti inay metelayaan saddex sano iyo badh oo Roomaankii jaahilka ahaa ku tumanayey Israa’iilkii Ilaah ee dhabta ahaa, waxaana ku xigay saddex sano iyo badh oo Roomaankii baadariga ahaa ku tumanayey Israa’iilkii ruuxiga ahaa. Toddoba sano dabadeed, Adventism-ku si toos ah ayuu u diiday dhammaan iftiinkii toddobada wakhti, isagoo mushkiladda u diyaarinaya kuwa xigmadda leh wakhtiga dhammaadka ee 1989, markaas oo, sida lagu sharraxay Daanyeel kow iyo toban, aayadda afartan, dalalkii matalayey Midowgii Soofiyeeti ee hore ay baadarinimada iyo Maraykanku xaaqeen.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Iftiinkii ugu horreeyey ee la siiyey Miller waa la diiday sannadkii 1863, iftiinkii ugu dambeeyey ee mowduuca ku saabsanna waxaa Hiram Edson ku bixiyey lixdaas maqaal. Maqaalladaas waa la joojiyey, toddoba sannadood (waqtiyo) dabadeedna awooddii Israa’iilka casriga ah waa la dhinac dhigay si loogu daydo kaniisadaha sanamcaabudka ah ee dhawr sano ka hor si sax ah loogu aqoonsaday inay yihiin gabdhihii Baabuloon. Toddobada waqti ee Laawiyiintii labaatan iyo lix, sidii caqiido nebiyadeed, waxay noqdeen dhagaxii turunturrada, waxaana dib loo soo celiyey kibirkii Israa’iiltii hore sida uu uga muuqday damacoodii ahaa in Saa’uul iyaga ugu taliyo isagoo boqor u ah. Ciise wuxuu dhammaadka ku matalaa bilowga.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Buugga Daanyeel sidoo kale waxa uu tilmaamayaa waxsii-sheegid laba kun iyo sagaashan sano ah iyo waxsii-sheegid kun saddex boqol iyo shan iyo soddon sano ah, kuwaas oo labaduba ka bilaabma qaadista “kan maalinlaha ah” sannadkii 508. Qaadista “kan maalinlaha ah” waxay ka dhigan tahay ka saarista iska-caabbintii Roomaankii jaahiliga ahaa ee ka hor timid koritaanka awoodda baadariga sannadkii 538. Waxa jiray muddo kala-guur ah oo soddon sano ah ka hor inta aan awoodda baadariga la saarin carshiga dhulka sannadkii 538; dabadeedna kunkii laba boqol iyo lixdankii sano ee hadhay waxay ku dhammaanayaan 1798. Soddonka sano ee kala-guurka ah ee boqortooyo ka guureysa una gudbeysa boqortooyo kale waxay tilmaamayaan sannadihii ugu dambeeyey ee xukunka baadariga ee horseeday in boqortooyadii lixaad ee waxsii-sheegidda Kitaabka Quduuska ah lagu fadhiisiyo carshiga dhulka sannadkii 1798. Bilowga waxsii-sheegidda kun laba boqol iyo sagaashanka sano ah wuxuu tilmaamayaa kala-guur ka imanaya hal boqortooyo oo waxsii-sheegidda Kitaabka Quduuska ah ah una gudbaya boqortooyada xigta ee waxsii-sheegidda Kitaabka Quduuska ah, sida oo kale dhammaadka waxsii-sheegiddaas.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Waxsii saddex iyo toban boqol iyo shan iyo soddonka sannadood ee nebinnimada ah oo ka bilaabatay ka qaadiddii “tan joogtada ah” sannadkii 508 waxay ku dhammaanaysaa 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Oo laga bilaabo wakhtiga allabariga joogtada ah la qaadi doono, oo karaahiyada baabba’a keenta la taagi doono, waxaa jiri doona kun laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan suga oo gaadha kun saddex boqol iyo shan iyo soddon maalmood. Daanyeel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Waxsii saddex iyo toban boqol iyo shan iyo soddon sannadood waxay ku dhammaatay 1843, Daanyeelna wuxuu leeyahay kuwa “sugay” marka wax sii sheegiddaasu ay rumoobi doonto waa la barakayn doonaa. Walaasha White sidan bay u tidhaahdaa.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.”

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Farriintii waa la bixiyey. Oo dib-u-dhac ma aha inuu jiro marka farriinta mar kale la sheegayo, waayo, calaamadaha wakhtiyadu way rumoobayaan; shaqada gabagabada ahna waa in la dhammeeyaa. Shaqo weyn ayaa lagu qaban doonaa wakhti gaaban gudaheed. Farriin ayaa dhawaan lagu bixin doonaa amarka Ilaah, taas oo ku kici doonta qaylo weyn. Markaasaa Daanyeel istaagi doonaa meeshiisii qaybta ahayd, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Sidaas darteed, bilowga waxsii sheegidda kun iyo saddex boqol iyo shan iyo soddonka sano waxay tilmaamaysaa kala-guur ka yimid diinta jaahiliga una gudbaysa diinta baabanimada, sidaasna waxay u aqoonsanaysaa kala-guur ka yimid Protestantism-ka una gudbaya Protestantism-ka Millerite-ka.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Kuwa Adventistada diida xaqiiqooyinka aasaasiga ah ee Adventism-ka, waxay diidaan dhammaan waxsii sheegyada wakhtiga ee ay Millerite-yadu soo bandhigeen, xataa laba kun iyo saddex boqolkii sannadood ee Daniel 8:14. Waxaa laga yaabaa inay si dhab ah u inkiraan xaqiiqdan, laakiin si macquul ah ayaa loo muujin karaa in xaqiiqadani run tahay; hase yeeshee qodobkaygu hadda wuu ka duwan yahay, sidaas daraaddeed arrintaas hadda waan ka tegayaa innagoo isku dayayna inaan maqaalkaan gunaanad u soo dhoweyno.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Kala firdhidda “dhulka ammaanta leh” ee Yahuudah sannadkii 677 BC waxay ka dhigan tahay ku tumashada “ciidanka” ee ku xusan Daanyeel 8:13, 14, waxayna tilmaamaysaa aasaasidda dhulka ammaanta leh ee casriga ah, Maraykanka. Laba kun iyo saddex boqol oo sannadood ee isla aayadahaas waxay bilaabmeen 457 BC, waxayna ka dhigan yihiin ku tumashada “meesha quduuska ah.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Markaasaan maqlay quduus keliya oo hadlaya, quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormay ahaan doontaa riyadii ku saabsanayd qurbaanka joogtada ah, iyo xadgudubka baabba’a, oo quduuska iyo ciidankaba loogu dhiibo in cagaha lagu tunto? Isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; dabadeedna quduuska waa la nadiifin doonaa. Daanyeel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC iyo 457 BC waa taariikho isku xiran oo ku saleysan xiriirka ka dhexeeya dadka Ilaah iyo meeshiisa quduuska ah. Ilaah wuxuu ciidankii iyo meesha quduuska ah labadaba mar keliya dib ugu mideeyey 22-ka Oktoobar, 1844. Labada boqol iyo labaatanka sannadood ee u dhexeeya 677 BC iyo 457 BC waxay astaan u yihiin xilli uu Ilaah dejinayo calaamad jid oo matalaysa kordhidda iftiinka. 22-ka Oktoobar, 1844, iftiinkii malaa’igta saddexaad ayaa yimid, iftiinkii meesha quduuska ahna wuxuu bilaabay inuu iftiimo, waxaana halkaas joogay ciidan si ay iftiinka u naadiyaan.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Xarriiqda nebiyadeed ee tilmaamaysa dagaalkii saddex-geesoodka ahaa ee Shayddaan iyo Masiixu ku lug lahaayeen, ayaa la soo saaray Kitaabka Quduuska ah ee King James ee 1611. Laba boqol iyo labaatan sano dabadeed, 1831, William Miller ayaa farriintiisii markii ugu horraysay daabacay:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Muddo sagaal sannadood ah William Miller waxa uu ku qancay in ay waajib ku tahay inuu fariintiisa siiyo kaniisadaha; hase yeeshee wuu sugay, isaga oo rajaynaya in awood ama maamul la aqoonsan yahay uu ku dhawaaqi doono warka farxadda leh ee Badbaadiye dhowaan imanaya. Sugitaankan uu sidaas ku sugayay, waxa uu keliya caddeeyey runta fariinta; magac bay lahaayeen inay nool yihiin, laakiinse si degdeg ah ayay u dhimanayeen. Sannadkii 1831 Miller waxa uu jeediyey khudbaddiisii ugu horraysay ee ku saabsan waxsii sheegyada.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Ilaah wuxuu ilaaliyey qoraalladii asalka ahaa ee quduuska ahaa oo saxda ahaa ee loo adeegsaday soo saarista Kitaabka Quduuska ah. Dabadeedna wuxuu soo saaray Kitaabkiisa sannadkii 1611. Markaas ayuu soo kiciyey rasuul adeegsan doona xeerarka ku yaal, laga soo dheegtay, oo lagu aasaasay Kitaabka Quduuska ah si uu u soo saaro farriinta malaa’igta kowaad. Sannadkii 1831, farriintii Miller waa la qaabeeyey, sida farriintii taariikhda Masiixa uu Yooxanaa Baabtiisuhu u qaabeeyey, sida farriintu loogu qaabeeyey dhaqdhaqaaq kasta oo dib-u-habayn ah. Farriinta Miller, oo ah farriinta malaa’igta kowaad ee ku dhawaaqaysa furitaanka xukunka, waxaa si toos ah u taageeraya ku-dhaqanka muddada wakhtiga nebinnimada ee laba boqol iyo labaatan sano. Waxay ahayd farriintii digniinta ee bilowgii boqortooyadii lixaad ee nebinnimada Kitaabka Quduuska ah—Maraykanka.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Sannadkii 1996, waxaa bilowday adeegga Future for America, waxaana farriintii malaa’igta saddexaad ee la furfuray sannadkii 1989—taas oo aqoonsanaysay bogsiinta nabarkii dhimashada lahaa ee baabasiinta iyo sharciga Axadda ee dhowaan imanaya—lagu daabacay majallad cinwaankeedu ahaa, The Time of the End. Farriintii dhammaadka Adventism-ka waxaa loo habeeyey si rasmi ah, sida farriintii bilowgii iyaduna loo habeeyey si rasmi ah. Bilowgii, farriinta waxaa lagu laalay wakhti, waxayna matalaysay horumar dheeraad ah oo ku saabsan runnaha ku jira Erayga Ilaah. Sannadkii 1996, laba boqol iyo labaatan sannadood ka dib dhalashadii Maraykanka ee 1776, farriintii dhammaadka Adventism-ka ayaa si rasmi ah loo habeeyey, waxayna matalaysay horumar dheeraad ah oo ku saabsan farriimaha saddexda malaa’igood.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Markaan ka hadlayno taariikhda isbarbar socota ee geeska Jamhuuriga ah iyo geeska Protestant-ka ah ee ku jira taariikhda boqortooyada lixaad ee waxsii sheegidda Baybalka, waa in la fahmo cidda uu yahay geeska Protestant-ka ahi iyo cidda uusan ahayn.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Ku dadaal inaad naftaada Ilaah u muujiso mid la aqbalay, adigoo ah shaqaale aan u baahnayn inuu ceeboobo, oo si qumman u qaybinaya ereyga runta. Laakiin ka fogow hadallada aan quduuska ahayn iyo hadal-madhnaanta aan faa’iidada lahayn; waayo, waxay u sii kordhi doonaan cibaado-darro badan. 2 Timoteyos 2:15, 16.