And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Oo wakhtiyadaas waxaa kacaya kuwo badan oo ka gees ah boqorka koonfureed; weliba kuwa dadkaaga wax dhaca ayaa iskor yeeli doona si ay u adkeeyaan muujintii; laakiin way dhici doonaan. Daanyeel 11:14.
The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.
Ereyga “caqiido” marka lagu jiro macnaha Masiixiyadda waxay ka dhigan tahay runnaha sugan ee Kitaabka Quduuska ah. Ururo kala duwan oo sheegta inay Masiixi yihiin waxay haystaan ururo kala duwan oo ah waxa ay ku qeexaan caqiidooyinka kitaabiga ah, hase yeeshee waxaa jira hal Run oo keliya. Kala soocidda u dhexeysa “runta buuxda” iyo “badnaansho-aragtiyeed” waa mawduuc ka baxsan tixgelinteenna xilligan.
Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.
Sidaas daraaddeed wuxuu ku yidhi, Haddaba boqor ma tahay? Ciise ayaa ugu jawaabay, Adiga ayaa leh inaan boqor ahay. Ujeeddadaas aawadeed ayaan u dhashay, sababtaas aawadeedna dunida ayaan u imid, inaan runta marag uga furo. Mid kasta oo runta ka tirsan codkayga wuu maqlaa. Sidaas darteed Bileydhos wuxuu ku yidhi, Waa maxay runu? Markuu waxaas yidhi dabadeed, haddana dibadda ayuu ugu baxay Yuhuudda, oo wuxuu ku yidhi, Innaba eed kama helo isaga. Yooxanaa 18:37, 38.
Truth is God’s Word; it is His voice and it is Christ Himself.
Runta waa Erayga Ilaah; waa codkiisa, waana Masiixa qudhiisa.
“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. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Waa inaynu qudheenna u garannaa waxa Masiixiyaddu tahay, waxa runta ahi tahay, waxa ay tahay rumaysadka aynu helnay, iyo waxa ay yihiin xeerarka Kitaabka Quduuska ah—xeerarka nalaga siiyey amarka ugu sarreeya. Waxaa jira kuwo badan oo rumaysta iyagoo aan lahayn sabab ay rumaysadkooda ku saleeyaan, iyagoo aan haysan caddayn ku filan oo ku saabsan runta arrinta. Haddii fikrad la soo bandhigo oo la jaanqaadda ra’yiyadooda ay hore u sii haysteen, durba way diyaar u yihiin inay aqbalaan. Iyagu kama fekeraan sababta iyo natiijada, rumaysadkooduna ma laha aasaas dhab ah, oo wakhtiga imtixaanka waxay ogaan doonaan inay ciidda dusheeda wax ka dhiseen.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Kii ku nasto oo ku qanacsan aqoontiisa hadda jirta ee aan kaamilka ahayn ee Qorniinka, isaga oo u malaynaya in taasu ku filan tahay badbaadadiisa, wuxuu ku nasanayaa khiyaano halligaysa. Waxaa jira qaar badan oo aan si buuxda loogu qalabayn doodaha Qorniinka, si ay u awoodaan inay gartaan qaladka, oo ay u cambaareeyaan dhammaan dhaqanka iyo khuraafaadka loo soo bandhigay sida runta. Shayddaan wuxuu fikradihiisa gaarka ah soo dhex geliyey cibaadada Ilaah, si uu u xumeeyo fudaydka injiilka Masiixa. Tiro aad u badan oo sheegata inay rumaysan yihiin runta wakhtigan, ma oga waxa ka kooban iimaankii mar qudha loo dhiibay quduusiinta—Masiixu idinku jiro, rajada ammaanta. Waxay u malaynayaan inay difaacayaan astaamihii hore, laakiin waa diirran-yari oo aan danayn. Ma oga waxa ay tahay in jacaylka iyo iimaanka dhabta ah lagu tolmo waayo-aragnimadooda oo la hantiyo wanaaggiisa runta ah. Ma aha arday Qorniinka si dhow u barta, balse waa caajis iyo feejignaan-la’. Marka kala-duwanaansho aragtiyeed ka dhasho aayadaha Qorniinka, kuwii aan ujeeddo u baran oo aan go’aan cad ka lahayn waxa ay rumaysan yihiin, runta way ka dhacaan. Waa inaynu dhammaan ku adkaynaa baahida loo qabo in si dadaal leh loo baaro runta rabbaaniga ah, si ay u ogaadaan inay garanayaan waxa runta ah. Qaar waxay sheegtaan aqoon badan, oo waxay ku qanacsan yihiin xaaladdooda, iyagoo aan lahayn xamaasad ka badan tii hore ee hawsha, jacayl kulul oo Ilaah loo qabo, iyo nafaha uu Masiixu u dhintay, sidii iyagoo aan weligood Ilaah garan. Kitaabka Quduuska ah uma akhriyaan [si ay] dhuuxa iyo baruurtiisa ugu dabaqaan nafahooda. Mana dareemaan in uu yahay codkii Ilaah oo iyaga la hadlaya. Laakiin, haddii aynu doonayno inaynu fahamno jidka badbaadada, haddii aynu doonayno inaynu aragno fallaadhaha Qorraxda xaqnimada, waa inaynu ujeeddo darteed u daraasaynaa Qorniinka, waayo ballamaha iyo waxsii sheegyada Kitaabka Quduuska ahi waxay ku daadiyaan fallaadhyo cad oo ammaaneed qorshaha rabbaaniga ah ee furashada, kuwaas oo ah runo waaweyn oo aan si cad loo garanayn.” The 1888 Materials, 403.
We are required to know what those doctrines are, and how to present, establish and defend those truths.
Waxaa nalaga doonayaa inaan ogaanno waxa ay caqiidooyinkaas yihiin, iyo sida loo soo bandhigo, loo sugo, loona difaaco runahaas.
“It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.
“Hadda nooma muuqato inay suurtagal tahay in qofna uu keligiis istaago; laakiinse haddii Ilaah waligiis igula hadlay, wakhtigu waa iman doonaa marka nala hor keeni doono golayaal iyo kumannaan hortood magiciisa aawadiis, oo mid kastaana uu ku khasbanaan doono inuu bixiyo sababta rumaysadkiisa. Markaas waxaa iman doona dhaleecaynta ugu daran oo lagu samayn doono meel kasta oo runta loo qaatay. Sidaas darteed waa in aynu barannaa ereyga Ilaah, si aynu u garanno sababta aynu u rumaysannahay caqiidooyinka aynu difaacno. Waa in aynu si qoto dheer u baadhnaa hadallada nool ee Rabbiga Yehova.” Review and Herald, December 18, 1888.
In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.
Si loo geeyo hortooda “kumanyaal” waxaa cad in qaar ka mid ah kuwa runta difaaca maalmaha ugu dambeeya lagu qasbi doono inay runta ku difaacaan warbaahin la mid ah telefishinka ama baahinta mareegaha. Sidee kale ayay kumanyaalku u daawan karaan maragga ay bixiyeen boqol iyo afar iyo afartan kun? Caqiidooyinka aynu ku doodno waxay qeexayaan saldhigga rumaysadkeenna.
“The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.
“Xubnaha kaniisaddu mid mid baa loo imtixaami doonaa oo loo caddayn doonaa. Waxaa la gelin doonaa duruufo ay ku khasbanaan doonaan inay runta markhaati uga furaan. Kuwo badan ayaa loogu yeedhi doonaa inay ka hadlaan hortooda goleyaal iyo maxkamado caddaaladeed, laga yaabee iyagoo kala gooni ah oo keli kaligood ah. Waayo-aragnimadii ka caawin lahayd xaaladdan degdegga ah way dayaceen inay helaan, naftooduna waxay ku cuslaan doontaa qoomammo ku saabsan fursado la khasaaray iyo mudnaan la dayacay.” Testimonies, volume 5, 463.
God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.
Ereyga Ilaah marna ma fashilanto, sidaas daraaddeed haddii laynagu tirinayo boqolka iyo afartan iyo afarta kun, waa inaan ogaannaa waxa aan rumaysan nahay annagoo ku salaynayna waxa ku qoran Ereyga Ilaah. Ka hor intaan iman wakhtiga imtixaanka oo dadka Ilaah lagu khasbo inay sharraxaan caqiidooyinka ay rumaysan yihiin, Ilaah wuxuu oggolaadaa in qaladaad la soo geliyo si dadka Ilaah loogu qasbo inay si dhaliil iyo feejignaan leh u daraaseeyaan Ereygiisa.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Xaqiiqda ah inaanu muran ama kacsanaan ka jirin dadka Ilaah waa in aan loo qaadan caddayn kama dambays ah oo muujinaysa inay si adag ugu dheggan yihiin caqiido sugan. Waxa jirta sabab laga cabsado inayan si cad u kala soocayn runta iyo qaladka. Marka aan su’aalo cusub lagu kicin baadhista Qorniinka, marka aanu kala duwanaansho aragtiyeed iman oo dadka ku kicinaya inay Kitaabka Quduuska ah iyagu naftooda baadhaan si ay u hubiyaan inay runta haystaan, waxaa jiri doona qaar badan hadda, sidii waayihii hore, ku dhegganaan doona dhaqanka oo caabudi doona wax aanay garanayn.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Waxaa lay tusay in kuwo badan oo qirta inay leeyihiin aqoonta runta wakhtigan aysan garanayn waxa ay rumaysan yihiin. Ma ay fahmaan caddaymaha rumaysadkooda. Ma laha qaddarin sax ah oo ku saabsan shaqada wakhtigan la joogo. Marka wakhtiga imtixaanku yimaado, waxaa jiri doona rag hadda kuwa kale wax u wacdiya oo, marka ay baaraan mawqifyada ay haystaan, ogaan doona inay jiraan waxyaalo badan oo aysan u hayn karin sabab qancisa. Ilaa sidaas loo tijaabiyo ma ay garanayn jahligooda weyn. Waxaana kaniisadda ku jira kuwo badan oo iska qaata inay fahmaan waxa ay rumaysan yihiin; laakiin, ilaa muran ka dhasho, ma ay oga daciifnimadooda gaarka ah. Marka laga sooco kuwa isla rumaysadka ah oo lagu qasbo inay kaligood oo keligood taagnaadaan si ay u sharxaan rumaysadkooda, way la yaabi doonaan markay arkaan sida fikradahoodu ugu qasan yihiin waxa ay u aqbaleen inay run tahay. Waxaa hubaal ah in dhexdeenna uu ka dhacay ka leexasho Ilaaha nool ah iyo u jeesasho xagga dadka, iyadoo tan aadanaha lagu beddelay xigmadda rabbaaniga ah.”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ilaah wuxuu toosin doonaa dadkiisa; haddii habab kale fashilmaan, bidcooyin ayaa dhexdooda soo geli doona, kuwaas oo shaandhayn doona, iyagoo kala soocaya buunshaha iyo sarreenka. Rabbigu wuxuu ugu yeedhayaa kuwa eraygiisa rumaysan oo dhan inay hurdada ka kacaan. Iftiin qaali ah ayaa yimid, kuna habboon wakhtigan. Waa runta Kitaabka Quduuska ah, oo muujinaysa khataraha si toos ah noogu soo fool leh. Iftiinkani waa inuu inagu hoggaamiyaa daraasad dadaal badan leh oo Qorniinka ah iyo baadhitaan aad u taxaddar badan oo ku saabsan mawqifyada aynu hayno. Ilaah wuxuu doonayaa in dhammaan dhinacyada iyo mawqifyada runta si buuxda oo adkaysi leh loo baadho, iyadoo lagu lammaaninayo tukasho iyo soon. Mu’miniintu ma aha inay ku nastaan malo-awaal iyo fikrado aan caddayn oo ku saabsan waxa runta ka dhiga. Rumaysadkoodu waa inuu si adag ugu dhisnaadaa erayga Ilaah, si marka wakhtiga imtixaanku yimaado oo la hor geeyo golayaal si ay uga jawaabaan rumaysadkooda, ay awood ugu yeeshaan inay bixiyaan sababta rajada ku jirta iyaga, iyagoo leh qabownaan iyo cabsi.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Kiciya, kiciya, kiciya. Mawduucyada aynu dunida u soo bandhigno waa in ay inoo ahaadaan xaqiiqo nool. Waxaa muhiim ah in marka aynu difaacayno caqiidooyinka aynu u aragno qodobbada aasaasiga ah ee rumaysadka, aynaan marna nafteena u oggolaan in aynu adeegsanno dooddo aan si buuxda u sugnayn. Kuwani waxay ku anfici karaan in lagu aamusiiyo qofka diiddan, laakiin runta ma maamuusaan. Waa in aynu soo bandhignaa dooddo sugan, kuwaas oo aan keliya aamusiinayn kuwa innaga soo horjeeda, balse u adkaysan doona hubinta ugu dhow uguna qotada dheer. Kuwa isu tababbaray dood-wadayaal ahaan waxaa ku jira khatar weyn oo ah inayan Erayga Ilaah ula macaamilin caddaalad. Marka lala kulmayo qof kasoo horjeeda, dadaalkeenna daacadda ahi waa inuu noqdaa in aynu mawduucyada u soo bandhigno si maskaxdiisa loogu kiciyo qancitaan, halkii aynu ka dooni lahayn oo keliya in aynu rumaystaha ku abuurno kalsooni.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.
“Si kasta oo ay ahaataba horumarka aqooneed ee aadamuhu gaadho, yuusan hal daqiiqadna u malayn in aan loo baahnayn baadhitaan qoto dheer oo joogto ah oo Qorniinka ah si loo helo iftiin ka sii weyn. Innaga oo ah dad ahaan, waxaa naloo yeedhay in mid walba si gaar ah u ahaado arday wax ka barta waxsii sheegidda. Waa inaynu si daacadnimo iyo feejignaan leh u dhawrnaa si aynu u kala garanno fallaadh kasta oo iftiin ah oo Ilaah ina hor dhigi doono. Waa inaynu qabannaa bilowga ugu horreeya ee iftiinka runta; oo daraasad lagu sameeyo iyadoo lagu jiro ruux salaadeed ayaa lagu heli karaa iftiin ka sii cad, kaas oo loo soo bandhigi karo kuwa kale.” Testimonies, volume 5, 708.
The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.
“Ardayda waxsii sheegidda” ee ugu dambayntii ka koobnaan doona boqol iyo afar iyo afartan kun waxaa “si gaar-gaar ah loo tijaabin doonaa oo loo caddayn doonaa” ka hor kulankooda ay la yeelanayaan quwadaha dunida ee keeni doona dhibaatada sharciyada Axadda ee dhowaan imanaya iyo silcinta. Kuwa aaminka ah marka hore Ilaah baa “toosin doona.” Bikradaha hurda waxaa laga “toosin doonaa” lulmadii ay ku dhaceen intii lagu jiray wakhtiga dib-u-dhaca. Haddii aanay ku soo toosin farriinta Ilaah ku soo bandhigay maqaaladii la sii daayay tan iyo Luulyo 2023, markaas Ilaah wuxuu oggolaan doonaa “bidcooyin” inay “soo galaan dhexdooda,” kuwaas oo dhammaystiri doona kala-soocidda sarreenka iyo haramaha iyada oo loo marayo hab sifayn ah. Haatan waxaynu ku jirnaa habkaas sifaynta ah.
There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.
Waxa jira saddex ikhtiyaar oo u furan kuwa la socday muranka ku saabsan aqoonsiga saxda ah ee Rooma Casriga ah. Ikhtiyaarka kowaad waa in Maraykanku yahay Rooma Casriga ah; kan labaadna waa in awoodda baabaska ay tahay Rooma Casriga ah; ikhtiyaarka saddexaadna waa in labadii aragti ee horeba ay khaldan yihiin, oo awood kale ay tahay tan ay matalayaan tuugagga dadka Daanyeel kuwaas oo isa sarraysiiya, dhaca, oo dhidibada u taaga muujintii ku xusan aayadda afar iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel.
I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.
Waxaan ku doodayaa in khilaafka ku saabsan in Rooma Casriga ahi yahay awoodda baabanimada mise Maraykanka, loo oggolaaday in lagu soo dhex geliyo dhaqdhaqaaqan si dadkiisu ugu qasbanaadaan inay bartaan Eraygiisa nebinnimada. Ilaah ayaa murankan keenay isagoo muujinaya naxariistiisa. Waxaan ku doodayaa in khilaafku uu ka badan yahay uun garashada cidda ku saxsan iyo cidda ku qaldan Rooma Casriga ah; wuxuu ku saabsan yahay diyaarinta dadkiisa qalalaasaha soo socda. Khilaafka waxaa Ilaah u oggolaaday oo u qoondeeyey si uu u muujiyo, kuwa doonaya inay arkaan aawadood, in fahamkooda shakhsiga ah ee Eraygiisa nebinnimada uu yahay mid aan dhammaystirnayn ama khaldan. Sidaa darteed muranku waa caddayn naxariista Ilaah.
The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.
Khilaafku kuma koobna oo keliya aqoonsiga cidda ay tahay awoodda ay matalayaan “kuwa dadkaaga dhaca,” laakiin waxa kale oo uu ku saabsan yahay in habraaca “line upon line” ee labada dhinac ee khilaafku ay qirayaan inay ilaaliyaan si sax ah loo dabaqayo iyo in kale. Xeerarka nebiyadeed ee la xidhiidha habraaca “line upon line” waxa ku jira mabaadi’ nebiyadeed oo gaar ah kuwaas oo qayb ka noqon doona habka sifaynta sarreenka iyo gocondhada. Saddex qodob oo ka mid ah habraaca “line upon line” oo aan ku doodayo in si khaldan loo fahmayo khilaafkan hadda taagan waa Masiixa oo ah Runta, iyo Masiixa oo ah Alfa iyo Oomeega, iyo dabaqid saddex-geesood ah oo nebiyad ah.
Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.
Ugu dambayntii, kuwa ku adkaysta faham qaldan oo ku saabsan aayadda afar iyo tobnaad ee Daanyeel kow iyo tobnaad waxaa la ogaan doonaa inay mowqifkooda caqiido ku salaynayaan fasiraad gaar ahaaneed.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.
Waxaannu kaloo haysannaa hadal nebiyadeed oo aad u sii xaqiijisan; waana hagaag inaad dhegaysataan, sida iftiin ka dhex ifaya meel gudcur ah, ilaa waagu ka baryo, oo xiddigta waaberiguna ay qalbiyadiinna ka soo baxdo; idinkoo tan hore u garanaya, in aan wax sii sheegid ah oo Qorniinka ku jirtaa ahayn mid tafsiir gaar ahaaneed leh. Waayo, wax sii sheegiddu waagii hore kuma iman doonista dadka; laakiinse niman quduus ah oo xagga Ilaah ka yimid ayaa hadlay iyagoo uu Ruuxa Quduuska ahi kaxeeyey. 2 Butros 1:19–21.
In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.
Doodda ku saabsan aayadda afar iyo tobnaad, tusaale ka mid ah waxa aan u fahmo inay tahay “fasiraad gaar ahaaneed” ayaa laga helaa The Great Controversy.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Sida Sabtida ay u noqotay qodobka gaarka ah ee muranka ka dhex aloosan Masiixiyadda oo dhan, oo maamullada diineed iyo kuwa cilmaaniyaduba ay isu bahaysteen inay dhaqan-geliyaan dhowrista Axadda, diidmada joogtada ah ee ay muujinayaan tiro yar oo laga tiro badan yahay oo aan u hoggaansamin dalabka caanka ah waxay ka dhigi doontaa waxyaalo nacayb guud lagu soo jeediyo. Waxaa lagu adkaysan doonaa in kuwa yar ee ka hor imanaya hay’ad kaniisadeed iyo sharci dawli ah aan la dulqaadan karin; in ay ka wanaagsan tahay iyaga inay dhibtoodaan intii quruumo dhan lagu ridi lahaa jahawareer iyo sharci-la’aan. Isla dooddaas ayaa qarniyo badan ka hor Masiixa lagaga keenay ‘madaxda dadka.’ ‘Waxaa inoogu roon,’ ayuu yidhi Kayafaskii dhagarta badnaa, ‘in nin keliya dadka u dhinto, oo aan quruunta oo dhammu lumin.’ Yooxanaa 11:50. Dooddani waxay u ekaan doontaa mid go’aan leh; ugu dambayntiina amar ayaa laga soo saari doonaa kuwa quduus ka dhiga Sabtida amarka afraad, iyadoo lagu sheegay inay mutaystaan ciqaabta ugu daran, isla markaana dadka la siin doono xorriyad ay, wakhti go’an ka dib, ku dilaan. Roomaaniyadda Dunidii Hore iyo Protestantism-ka riddowday ee Dunida Cusub waxay qaadi doonaan jid la mid ah oo ku wajahan kuwa maamuusa dhammaan amarrada Ilaah.” The Great Controversy, 615.
“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.
“Masiixiyadda” waxay ka dhigan tahay bulshada Masiixiyiinta ee dunida oo dhan ama jirka wadajirka ah ee dalalka iyo dhaqammada ay Masiixiyaddu ku badan tahay. Ereygan waxaa badanaa loo adeegsadaa in lagu tilmaamo qaybaha dunida ee ay Masiixiyaddu tahay diinta ugu weyn oo ay si weyn u saamaysay dhaqanka, sharciyada, iyo hab-dhaqanka bulshada. Masiixiyaddu waxay koobaysaa baaxadda caalamiga ah ee Masiixiyadda marka loo eego raacayaasheeda, saameynteeda dhaqan, iyo muhiimaddeeda taariikheed. Iyadoon laga saarin ku-celcelinta ku jirta Ellen White CD-ROM, erayga Masiixiyaddu wuxuu soo noqdaa boqol iyo toddobaatan iyo lix jeer. Juqraafi ahaan, Sister White waxay tilmaamaysaa in Masiixiyaddu guud ahaan matasho Yurub iyo Ameerikada. Macnaha guud ee Sister White, Yurub waxaa lagu aqoonsadaa Dunidii Hore, Ameerikadana Dunida Cusub.
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Laakiin bahalkii geesaha wananka lahaa waxaa la arkay isagoo ‘dhulka ka soo baxaya.’ Halkii uu xoogag kale afgembin lahaa si uu isu taago, quruunta sidaas lagu matalay waa inay ka kacdaa dhul aan hore loo deggenayn oo ay si tartiib ah oo nabad ah ugu kortaa. Sidaas daraaddeed, kama dhex dhalan karin quruumaha ciriiriga ah ee halganka ku jira ee Dunidii Hore—baddaas kacsan ee ‘dadyoow, iyo faro badan, iyo quruumo, iyo afaf.’ Waa in laga raadiyaa Qaaradda Galbeed.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.
“Qaran kee Dunida Cusub ka mid ahi ayuu sanadkii 1798 kor ugu soo kacayay xukun, isagoo muujinaya rajo xoog iyo weynaansho ah, isla markaana soo jiidanaya indhaha dunida? Ku dabaqidda astaantani wax su’aal ah ma oggola. Hal qaran, oo keliya hal qaran, ayaa waafaqaya tilmaamaha waxsii sheegyadan; si aan qalad lahayn ayay ugu tilmaamaysaa United States of America.” The Great Controversy, 441.
The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.
Weedha ugu dambaysa ee tuduca aynu ka fiirsanayno ayaa loo adeegsaday in lagu soo jeediyo in “Kaatooligga Roomaanka ee Dunidii Hore iyo Protestantism-ka riddowday ee Dunida Cusub” ay aqoonsanayso “Kaatooligga Roomaanka ee Dunidii Hore” inuu yahay baabtinimada intii lagu jiray Qarniyadii Mugdiga, halka Maraykankuna (Protestantism-ka riddowday) yahay Rooma Casri ah, oo uu matalo weedha ah “Protestantism-ka riddowday ee Dunida Cusub.” “Hore” waxaa lagu qeexaa taariikh tagtay, “Cusub”na waxaa lagu qeexaa taariikh casri ah ama tan hadda jirta. Adeegsigaas wuxuu qalloociyaa fahamka la aasaasay ee Sister White ee ku saabsan Masiixiyadda guud ahaan iyo Dunidii Hore iyo Dunida Cusub labadaba.
Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).
Kuwa xukunkaas u dabaqa taariikhda hore iyo tan mustaqbalka, waxay aqoonsanayaan “fasiraad gaar ah” oo si toos ah uga hor imanaysa macnaha ay Sister White ula jeeddaysay. Sheegashadu waxay tahay in “Dunidii Hore” ay u taagan tahay taariikhdii hore, halka “tan Cusub” ay u taagan tahay taariikhda casriga ah ama ta hadda jirta (Cusub).
The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”
Qoraalku wuxuu leeyahay, “way eryan doonaan.” Roomaaniyaddu iyo Borotestaannimada riddada ahi “waxay mari doonaan jid la mid ah oo ku wajahan kuwa ixtiraama amarrada rabbaaniga ah oo dhan.” Dunidii Hore ee qoraalka ku jirtaa waa Yurub, Dunida Cusubna waa Ameerikada. Walaasha White waxay baraysaa in dunida oo dhammu ay la kulmi doonto imtixaanka sharciga Axadda, iyo in Roomaaniyaddu ay hormuud ka noqon doonto silcinta Yurub, halka Borotestaannimada riddada ahi ay hormuud ka noqon doonto silcinta Ameerikada. Ameerikada iyo Yurub waa waxa lagu qeexo “Masiixiyadda.” Roomaaniyaddu iyo Borotestaannimada riddada ahi labaduba “waxay mari doonaan jid la mid ah oo ku wajahan kuwa ixtiraama amarrada rabbaaniga ah oo dhan.”
“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.
“Way eryan doontaa” waxay tilmaamaysaa fal mustaqbal ah oo ay samayn doonaan labada awoodoodba, naxwe ahaan se suurtagal ma aha in la soo jeediyo in Romanism-ka Dunidii Hore uu yahay awooddii baadariga ee Qarniyadii Mugdiga. Cadaadiska ay fulin doonaan labada awoodoodba wuxuu ku qoran yahay waqti mustaqbal ah. Micnaha weedhani waa “way eryan doontaa,” waxaana loola jeedaa in wax la raaco ama la daba galo iyadoo la leeyahay ujeeddo ah in la gaaro ama la helo. Waxay tilmaamaysaa fal mustaqbal ah oo qof ama koox ay si go’an uga go’an tahay inay si firfircoon u raadsato yool ama hadaf.
The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.
Weedhan waxaa lagu dabaqi karaa duruufo kala duwan: “Waxay ku dadaali doontaa xirfad caafimaad,” taasoo ka dhigan inay qorshaynayso inay ka shaqayso sidii ay u noqon lahayd xirfadle caafimaad. “Wuxuu ku dadaali doonaa shahaado injineernimo,” taasoo muujinaysa inuu damacsan yahay inuu barto injineernimada machad waxbarasho sare. “Kooxdu waxay sii wadi doontaa mashruuca ilaa dhammaystirkiisa,” taasoo tilmaamaysa in kooxdu ay sii wadi doonto ka shaqaynta mashruuca ilaa uu dhammaado. “Waxay qaadayaan tallaabo sharci ah oo ka dhan ah shirkadda,” taasoo ka dhigan inay damacsan yihiin inay qaadaan tallaabooyin sharci si ay uga jawaabaan cabasho ama ay u raadiyaan caddaalad. Guud ahaan, “will pursue” waxa ay muujinaysaa go’aan-adayg, ka go’naan, iyo ujeeddo cad oo lagu gaadhayo yool ama natiijo gaar ah mustaqbalka.
The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.
Fasiraadda gaarka ah ee loo adeegsado in lagu baro in Roomaanismkii Dunidii Hore uu yahay taariikh soo dhaaftay, ayaa dabadeed loo adeegsadaa sidii tiir lagu taageero ku-dhaqan khaldan oo ku saabsan adeegsiga saddex-geesoodka ah ee wax sii sheegidda. Waxay ku doodaysaa in adeegsiga saddex-geesoodka ah ee Rooma uu matalo Roomii jaahiliga ahayd, dabadeedna Roomii baabada, ka dibna Maraykanka oo ah tan saddexaad ee saddexda Rooma. Adeegsi aad ugu eg oo khaldan ayaa la isticmaalay wax yar ka dib Sebtembar 11, 2001, markii koox ay ka go’day dhaqdhaqaaqa arrinta ku saabsan kitaabka Yoo’eel.
The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.
Murankaasi markaas waxay ka bilaabatay shir xero oo ka dhacay Kanada, halkaas oo adeegsiga saddex-geesoodka ah ee saddexda hoog lagu dhex daray kitaabka Yoo’eel si loo baro in Islaamka hoogga saddexaad uu yahay quruunta ku soo kacday dalka ee aayadda lixaad ee cutubka koowaad. Quruuntaasu waa Rooma baabtiisnimada, laakiin fasiraad gaar ah ayaa la soo geliyey oo ku andacoonaysa in quruuntaasu ahayd Islaam. Adeegsiga saddex-geesoodka ah ee saddexda hoog ayaa hore u dhisay in Islaamku yahay quwaddii Sebtembar 11, 2001, waxaana fasiraaddaas cusub ee gaarka ahi ku adkaysatay in quwadda baabtiisnimada ee Yoo’eel cutubka koowaad ay dhab ahaantii ahayd Islaam. Fasiraad gaar ah oo diidday aqoonsiga saxda ah ee quwadda baabtiisnimada ee kitaabka Yoo’eel ayaa lagu xoojiyey ku-dhaqangelin khaldan oo saddexda hoog ah. Hadda fasiraad gaar ah oo quwadda baabtiisnimada dhinac u dhigaysa si loogu beddelo Maraykanka ayaa la soo bandhigayaa.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.
Waxii jiray waa waxa jiri doona; oo wixii la sameeyeyna waa waxa la samayn doono; qorraxda hoosteedana ma jiro wax cusub. Ma jiraa wax laga odhan karo, Bal eeg, kanu waa wax cusub? Hore ayuu u jiray tan iyo waagii hore, intaan innaga ka horrayn. Wacdiyahii 1:9, 10.
The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.
Khilaafaadyada maalmaha ugu dambeeya waxaa ka mid ah ku celcelinta khilaafaadyadii hore, cutubka kow iyo tobnaad ee Daanyeelna waxa ku jirta khilaafkii Uuriyaah Smith oo fasiraaddiisii gaarka ahayd ku dabaqay astaanta boqorka woqooyi. Isagoo sidaas samaynaya, wuxuu sameeyey faham ku saabsan cutubka kow iyo tobnaad ee Daanyeel oo aan soo saarin wax aan mugdi ahayn mooyaane. Maalmahan ugu dambeeya, khilaafaadyada la soo celcelinayo waxay si gaar ah u muujinayaan midhaha ka dhasha ku dabaqidda fasiraado gaar ahaaneed runta la aasaasay. Tani waa wixii Smith ku sameeyey buuggiisa, Daniel and the Revelation. Tani waa wixii lagu sameeyey khilaafkii ku saabsanaa buugga Yoo’eel, waana isla hab-dhaqannadii la adeegsanayo marka hal farqad oo ka mid ah The Great Controversy laga leexdo qeexidda ku jirta dunida iyo qoraallada Ellen White ee ku saabsan waxa “Masiixiyadda” ay ka dhigan tahay, iyadoo ay weheliso diidmada xeerarka aasaasiga ah ee naxwaha ee caddeynaya in weedha “will pursue” ay tilmaamayso dhacdo mustaqbalka ah. Marka laga ambaqaado aragtidaas, fikradda khaldan ee ah in “Old World” uu yahay taariikhda awoodda baabtiiska laga bilaabo 538 ilaa 1798 ayaa markaas loo adeegsadaa in lagaga doodo fahamka la aasaasay ee qeexidda adeegsi-saddexle ah ee waxsii sheegista.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Wax kasta oo Ilaah taariikhda nebinnimada ku caddeeyey in lagu oofinayo waayihii hore waa la oofiyey, oo wax kasta oo weli iman doonaana si iskugu xigxiga ayey u iman doonaan. Daanyeel, nebiga Ilaah, meeshiisii buu taagan yahay. Yooxanaa meeshiisii buu taagan yahay. Muujintii dhexdeeda Libaaxa qabiilka Yahuudah wuxuu ardayda nebinnimada u furay kitaabkii Daanyeel, sidaas daraaddeedna Daanyeel meeshiisii buu ku taagan yahay. Wuxuu sidaa markhaatifurkiisa, kaas oo ah wixii Rabbigu ugu muujiyey aragti ahaan oo ku saabsan dhacdooyinka waaweyn oo aad u culus, kuwaas oo ay tahay inaynu ogaanno innagoo taagan marinka qudhiisa ee oofintooda.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“Taariikhda iyo waxsii sheegidda dhexdeeda Erayga Ilaah wuxuu muujinayaa khilaafka muddo dheer socday ee u dhexeeya runta iyo qaladka. Khilaafkaas weli wuu socdaa. Waxyaalihii hore u jiray waa la soo celin doonaa. Murannadii hore mar kale waa la soo noolayn doonaa, oo aragtiyo cusubna si joogto ah ayay u soo bixi doonaan. Laakiin dadka Ilaah, kuwaas oo rumaysadkooda iyo oofinta waxsii sheegidda kaga qaatay qayb ku jirta ku dhawaaqidda farriimaha malaa’igta koowaad, labaad, iyo saddexaad, waxay garanayaan halka ay taagan yihiin. Waxay leeyihiin waayo-aragnimo ka qaalisan dahab saafi ah. Waa inay u taagnaadaan si adag sida dhagax weyn, iyagoo bilowgii kalsoonaantooda si aan liicayn u xajinaya ilaa dhammaadka.” Selected Message, book 2, 109.
It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.
Si fudud ayaa loo muujin karaa in Sister White ay “bilowgii kalsoonidooda” ee Bawlos ku aqoonsanayso runta aasaasiga ah ee Adventism-ka. Milleriyiintu waxay barayeen in “dhacanka dadkaaga” uu ahaa awoodda baadariga, oo tan iyo 1989 dhaqdhaqaaqa boqolka afartan iyo afarta kun wuxuu marar badan si isdaba joog ah u aqoonsaday isla fahamka astaanta sida ay Milleriyiintu u aqoonsadeen. Haatan waxaa jira “aragti cusub” oo ku saabsan cidda ay yihiin “dhacanka dadkaaga,” waxayna soo nooleysay muran hore iyadoo adeegsanaysa aqoonsi khaldan oo astaan nebiyadeed oo hore loo adkeeyey si loogu dhiso qaab nebiyadeed oo lagu taagay ciid. Haddii ay ahayd fasiraaddii gaarka ahayd ee Smith, ama ku-dhaqangelintii beenta ahayd ee quruunta ee Yoo’eel cutubka koowaad, ama aqoonsigii Maraykanka in uu yahay Rooma Casri ah; dhammaan saddexdaas qalad waxay weerarayaan fahamka saxda ah ee Rooma baadariga ee maalmaha ugu dambeeya, oo sidaas yeeliddoodana waxay weerarayaan astaanta dhidibada u taagaysa muujinta nebiyadeed ee aqoonsanaysa in dadka Ilaah halaagsamaan iyo in ay noolaadaan.
In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.
Mustaqbalka, Roomaaniyaddu Yurub iyo Borotestaannimada riddada ah ee Ameerikooyinka ku jirta “waxay daba geli doonaan” silcinta kuwa Sabtida xajiya, sida lagu sameeyey taariikhda quduuska ah oo dhan.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.
“Ilaah baa dadkiisa kicin doona; haddii dariiqooyin kale ay fashilmaan, bidcooyin baa dhexdooda soo geli doona, kuwaas oo kala sifayn doona, iyaga oo kala saaraya buunshaha iyo sarreenka. Rabbigu wuxuu ugu yeedhayaa kuwa ereygiisa rumaysan oo dhan inay hurdada ka toosaan. Iftiin qaali ah ayaa yimid, oo ku habboon wakhtigan. Waa runta Kitaabka Quduuska ah, taas oo muujinaysa khataraha si toos ah inoogu soo fool leh. Iftiinkani waa inuu inagu hoggaamiyo barasho dadaal leh oo Qorniinka ah iyo baaritaan aad u taxaddar badan oo ku saabsan mawqifyada aynu haysanno. Ilaah wuxuu doonayaa in dhammaan dhinacyada iyo mawqifyada runta si buuxda oo adkaysi leh loo baadho, iyadoo lagu jiro tukasho iyo soon. Mu’miniintu ma aha inay ku nastaan malo-awaal iyo fikrado aan si cad loo qeexin oo ku saabsan waxa runta ka dhigaya.” Gospel Workers, 299.
We will continue these thoughts in the next article.
Waxaannu sii wadi doonnaa fikradahan maqaalka xiga.