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# Rome Establishes the Vision - Number Eight

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Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Aasaasyada Ciidda: Diidmada Runta Nebinimo ee Adventism‑ka La’odikiyaanka ah

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

Maqaalkii ugu dambeeyey waxaan ku soo xigannay erayadan soo socda ee Ciise.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Iska jira nebiyada beenta ah, oo idiinku yimaada iyagoo qaba dhar ido, laakiinse gudahooda waxay ka yihiin yey wax baabbi'iya. Midhahooda ayaad ku garan doontaan. Ma qodax baa canab laga gurtaa, mise yamaarug baa berde laga guraa? Sidaas oo kale geed kasta oo wanaagsan midho wanaagsan buu dhalaa, laakiinse geed xun midho xun buu dhalaa. Geed wanaagsan ma dhali karo midho xun, geed xunna ma dhali karo midho wanaagsan. Geed kasta oo aan midho wanaagsan dhalin waa la gooyaa oo dabkaa lagu tuuraa. Haddaba midhahooda ayaad ku garan doontaan. Mid kasta oo igu yidhaahda, Rabbiyow, Rabbiyow, ma geli doono boqortooyada jannada; laakiin kan yeela doonista Aabbahayga jannada ku jira ayaa geli doona. Qaar badan ayaa maalintaas igu odhan doona, Rabbiyow, Rabbiyow, miyaannan magacaaga ku sii sheegin wax? Oo magacaaga miyaannan jinniyo ku saarin? Oo magacaaga miyaannan shuqullo badan oo yaab leh ku samayn? Markaasaan anigu si cad ugu sheegi doonaa, Weligay idinma aqoon; iga taga, kuwiinna xumaanta fala. Sidaas daraaddeed, ku alla kii maqla erayadan aan leeyahay oo yeela, waxaan isaga la mid dhigi doonaa nin caqli leh oo gurigiisa ku dhisay dhagax weyn dushiisa. Roobkiina waa da'ay, daadadkiina waa yimaadeen, dabaylihii way dhaceen oo gurigaas ayay ku dhufteen; mana uu dhicin, maxaa yeelay dhagax weyn buu ku aasaasnaa. Oo mid kasta oo maqla erayadan aan leeyahay oo aan yeelin, waxaa loo ekaysiin doonaa nin nacas ah oo gurigiisa ku dhisay ciid dusheeda. Roobkiina waa da'ay, daadadkiina waa yimaadeen, dabaylihii way dhaceen oo gurigaas ayay ku dhufteen; wuuna dhacay; dhiciddiisuna aad bay u weynayd. Matayos 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Kacdoonkii 1863 wuxuu calaamad u yahay bilowgii ay Adventism-ka Todobaadka ee La’odikiya ku dhisaysay aasaas been ah oo ku yaal cammuudda. Cammuuddu waxay ka dhigan tahay mabda’a shaydaanniga ah ee jamacnimada, taasoo ka soo horjeedda Dhagaxa runta aan gabbashada lahayn. Runta aan gabbashada lahayn waxaa lagu dhisaa laba markhaati, runaha lagu metelay labada jaantus ee quduuska ah ee Xabaquuqna, kuwaas oo Adventism-ku si tartiib-tartiib ah dhinac u dhigtay, waxay ka soo farcameen Kitaabka Quduuska ah, waxaana xaqiijiyey Ruuxa Wax sii Sheegidda. Runahaasu waa kuwo aan gabbashada lahayn.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Cadowgu wuxuu doonayaa inuu maanka walaalaheenna iyo walaalaheenna dumar ah ka leexiyo shaqada diyaarinta dad u taagnaan doona maalmahan ugu dambeeya. Muraayadihiisa khiyaanada leh waxaa loo dejiyey inay maanka ka fogeeyaan halista iyo waajibaadyada saacaddan. Waxay iftiinka Masiixu samada uga keenay Yooxanaa dadkiisa u qiyaasaan wax qiime yar leh. Waxay baraan in muuqaalada horteenna si dhow u yaal aanay lahayn muhiimad ku filan oo mudan in fiiro gaar ah la siiyo. Waxay waxba kama jiraan ka dhigaan runta ka timid samada, oo waxay dadka Ilaah ka dhacaan waayo-aragnimadoodii hore, iyagoo beddelkeeda siinaya cilmi been ah. ‘Rabbigu wuxuu leeyahay sidan: Jidadka istaaga, oo fiiriya, oo weyddiista waddooyinkii hore, meesha jidka wanaagsan ku yaal, oo ku socda.’ [Jeremiah 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Qofna yuusan doonin inuu ka rifo aasaaska rumaysadkeenna,—aasaaskaas oo la dhigay bilowgii hawshayada, iyada oo lagu marayo daraasad tukasho leh oo Erayga ah iyo muujin. Aasaasyadaas dushooda ayaannu wax ku dhisaynay in ka badan konton sannadood. Dadku waxay u malayn karaan inay heleen jid cusub, inay dhigi karaan aasaas ka sii xoog badan kii la dhigay; laakiin taasu waa khiyaano weyn. ‘Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane.’ [1 Korintos 3:11.] Waagii hore, kuwo badan ayaa isku dayay inay dhisaan rumaysad cusub, inay dejiyaan mabaadi’ cusub; laakiin intee le’eg ayay dhismahoodu taagnaa? Si dhakhso ah ayuu u dumay; waayo, laguma aasaasin Dhagaxa.” Testimonies, volume 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Markii ay timid Sebtembar 11, 2001, waxaa sidoo kale yimid roobabkii Ruuxa Quduuska ah.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Roobka dambena waa inay ku soo daadato dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degi doonta, oo dhulka oo dhan waxaa iftiimin doona ammaantiisa.” Review and Herald, Abriil 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Markii dhismayaashii waaweynaa ee Magaalada New York lagu soo dumiyey taabasho xagga Ilaah ka timid, roobkii dambe wuxuu bilaabay inuu si khafiif ah u da’o. Markii Sebtembar 11, 2001 la gaadhay, albaabbadii daadadka ee mabaadi’da baabnimada waa la furay.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “Waqtigan ay xumaantu ku baahsan tahay, kiniisadaha Borotestanka ee diiday ‘Rabbigu wuxuu leeyahay sidan,’ waxay gaadhi doonaan meel la yaab leh. Waxay u jeesan doonaan dunida. Kala-go’gooda Ilaah awgiis, waxay dooni doonaan inay beenta iyo riddada Ilaah lagaga dhacay ka dhigaan sharciga qaranka. Waxay ku hawlgeli doonaan taliyayaasha dalka inay sameeyaan sharciyo lagu soo celinayo sarreyntii luntay ee ninkii dembiga, kaas oo fadhiya macbudka Ilaah, isaga oo isu muujinaya inuu yahay Ilaah. Mabaadi’da Kaatooligga Roomaanka waxaa la gelin doonaa ilaalinta dawladda hoosteeda. Diidmada runta Kitaabka Quduuska ah mar dambe looma dulqaadan doono kuwa aan sharciga Ilaah ka dhigin xeerka noloshooda.” Review and Herald, December 21, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Sharciga Patriot Act wuxuu calaamad u yahay bilowga ilaalinta mabaadi’da Kaatooligga Roomaanka, taas oo si tartiib-tartiib ah u horseedaysa sharciga Axadda ee dhowaan imanaya. Sebtembar 11, 2001, afartii dabaylood ee matala Islaamka hoogga saddexaad, waxay bilaabeen inay dhacaan.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaa’iguhu waxay hayaan afarta dabaylood, kuwaas oo lagu matalay faras cadhooday oo doonaya inuu ka baxsado xakamaynta oo ku yaaco oogada dhulka oo dhan, isagoo sida halaag iyo dhimasho jidkiisa.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Miyaynu ku seexannaa isla qarka dunida weligeed ah? Miyaynu noqonnaa kuwo caajis ah, qabow, oo meyd ah? Alla haddii kaniisadahayo laga heli lahaa Ruuxa iyo neefta Ilaah oo lagu afuufay dadkiisa, si ay cagahooda ugu istaagaan oo u noolaadaan. Waxaynu u baahan nahay inaynu aragno in jidku cidhiidhi yahay, irridduna ay ciriiri tahay. Laakiin marka aynu ka dhex marno iridda ciriiriga ah, ballaadhkeedu xad ma leh.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Roobkii, dabayshii, iyo daadkii waxay yimaadeen Sebtembar 11, 2001, waxaana la tijaabiyey kaniisadda Adventist-ka toddobaad ee La’odikiya sida Yuhuudda loo tijaabiyey baabtiiskii Masiixa, iyo sida Protestantiyiinta loo tijaabiyey laga bilaabo Agoosto 11, 1840. Laga bilaabo waqtigaas ilaa saadaashii caasinnimada ahayd ee Luulyo 18, 2020, gurigii Adventist-ka toddobaad ee La’odikiya si tartiib-tartiib ah ayuu u dumayey, si la hubo sida macbudkii Yuhuudda loogu dhawaaqay cidla ka hor iskutallaabta, iyo sida Protestantiyiintu ugu gudbeen Protestantinnimo riddaysan niyad-jabkii kowaad ee Abriil 19, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Dhaqdhaqaaqii La’odikiya ee malaa’igta saddexaad ayaa markaas gashay habkeedii ugu dambeeyey ee tijaabada, oo sida tijaabadii bilaabatay Sebtembar 11, 2001, bikradihii waxaa loogu yeedhay inay ku soo noqdaan jidadkii hore, kuwaas oo ahaa runihii aasaasiga ahaa ee aan keliya ahayn dhaqdhaqaaqii Millerite ee malaa’igta koowaad iyo tan labaad, laakiin sidoo kale runihii aasaasiga ahaa ee dhaqdhaqaaqa malaa’igta saddexaad.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Astaanta diidmada xaqiiqooyinkaas aasaasiga ah ee ku jirta duruufaha marin-habaabinta xoogga leh waa farriintii Bawlos ku qoray 2 Tesaloniika. Farriintaas waxaa lagu asteeyey “kan maalin walba” ee kitaabka Daanyeel, waayo qaybta Tesaloniika ayay ahayd tii William Miller ku fahmay in “kan maalin walba” ee kitaabka Daanyeel uu u taagnaa Roomaankii jaahiliga ahaa.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Waxaa la qoray buugaag ka hadlaya qeexidda “tan maalinlaha ah” ee ku jirta kitaabka Daanyeel. Intooda badani waa khalad, in kastoo haddii aad jeclaan lahayd inaad eegto warqad uu qoray fiqi Adventist ah oo si sax ah u dhigaysa arrintaas, waxaad heli kartaa The Mystery of the Daily, oo uu qoray John W. Peters. Ma doonayo inaan qodobkaas ka mid ah “tan maalinlaha ah” kaga hadlo maqaalkaan. Waxa kale oo jira buugaag kale oo daboolaya taariikhda “yaa, maxay iyo sababta” aragtida beenta ah ee “tan maalinlaha ah” ugu dambayntii looga dhex aasaasay Adventism-ka Toddobaad-maalineed ee La’odikiya.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Qeexidda erayga Cibraaniga ah ee loo tarjumay “maalinlaha”, iyo taariikhda caasinnimada ka dhanka ah runta aasaasiga ah ee “maalinlaha” oo si dhab ah u bilaabatay sannadkii 1901, ayaa marar badan lagu soo bandhigay Miisaska Xabaquuq iyo sidoo kale maqaalladii dhowaan laga qoray kitaabka Daanyeel.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Waxaan damacsanahay inaan diiradda “qurbaan joogtada ah” ee maqaalkan ku koobo sifooyinka nebiyadeed ee la xiriira astaanta Rooma oo la diiday. Ku alla kii si dhab ah u aqbala awoodda qoraallada Ellen White, wuxuu keliya u baahan yahay inuu akhriyo waxa soo socda si uu u ogaado fahamka saxda ah ee “qurbaan joogtada ah.”

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Markaas waxaan arkay, oo ku saabsan ‘Maalinlaha,’ in erayga ‘allabari’ lagu daray xigmadda dadka, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee ku saabsan kuwa bixiyey qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerkii dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana xigay gudcur iyo jahawareer.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

In la diido fahamkii William Miller ee “kan joogtada ah” waa in isla mar ahaantaana la diido awoodda qoraallada Ellen White, waayo iyadu waxay aragtay “in Rabbigu uu aragtida saxda ah ka siiyey kuwa ku dhawaaqay qaylada saacadda xukunka.” Waxaa kaloo la tusay in aragtiyaha kale ee “kan joogtada ah” ay dhaleen “gudcur iyo jahawareer,” kuwaas oo aan ahayn sifooyin Masiixa. Miller wuxuu u aqoonsaday “kan joogtada ah” inuu yahay Roomaankii jaahiliga ahaa markii uu bartay Thessalonians Labaad.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Waxaan sii akhriyey, mana aanan helin meel kale oo ay [tan joogtada ah] ku taal, aan ka ahayn Daanyeel. Markaas waxaan [anigoo kaashanaya buugga iswaafajinta ereyada] qaatay ereyadii la xidhiidhay, ‘la qaado;’ isagu wuxuu qaadi doonaa tan joogtada ah; ‘laga bilaabo wakhtiga tan joogtada ah la qaado,’ iwm. Waan sii akhriyey, waxaana moodayey inaanan wax iftiin ah ka heli doonin qoraalka; ugu dambayntiina waxaan imid 2 Tesaloniika 2:7, 8. ‘Waayo qarsoodiga xumaantu durba wuu shaqaynayaa; laakiin kan hadda celinayaa wuu celin doonaa, ilaa isaga jidka laga qaado, markaasna kan sharka leh waa la muujin doonaa,’ iwm. Oo markii aan gaadhay qoraalkaas, bal eeg, sida runtaasi u caddaatay oo u ammaansanayd! Halkaas bay ku taallaa! Taasu waa tan joogtada ah! Haye haddaba, maxaa Bawlos uga jeedaa ‘kan hadda celinaya,’ ama horjoogsanaya? ‘Ninka dembiga’ iyo ‘kan sharka leh,’ waxaa loola jeedaa Baabanimada. Haye haddaba, waa maxay waxa ka horjoogsanaya Baabanimada in la muujiyo? Waa jaahilnimada; sidaas daraaddeed, ‘tan joogtada ah’ waa inay ka dhigan tahay Jaahilnimada.’—William Miller, Second Advent Manual, bogga 66.” Advent Review and Sabbath Herald, Janaayo 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Ugu dambayntii, Adventism-ka Laodikiya waxa uu dhinac dhigay fahamkii saxda ahaa ee la siiyey Miller iyo kuwii bixiyey qayladii saacadda xukunka, isaga oo u qaatay fikraddii khaldanayd ee Protestantism-ka riddada ah ahayd, taas oo oranaysay in “kan maalinlaha ah” uu matalayey adeegga Masiixa ee meesha quduuska ah. Fahamkaasi waa wax aan caqli geli karin heerar badan, hase yeeshee intaas ka badan isagoo been ah, waxa uu ku andacoonayaa in astaan Shaydaani ahi ay tahay astaan Masiixa.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Sidaas darteed in kastoo bahalku, marka hore, uu matalo Shaydaan, haddana, macnaha labaad, waa astaan u ah Roomaankii jaahiliga ahaa.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller wuxuu “tan maalinlaha ah” u aqoonsaday Roomaankii heydinka ahaa, bahalkii weynaa; hase yeeshee Adventism-ka La’odikiya wuxuu ka qaatay Protestantism-kii dhacay fikradda ah in ay ka dhigan tahay adeegga Masiixa ee meesha quduuska ah ee jannada. Diidmada aqoonsigii Miller ee “tan maalinlaha ah” inuu yahay Roomaankii heydinka ahaa waxay ka dhigan tahay diidmo loo diiday run lagu metelay labadii shax ee quduuska ahaa ee ahaa dhammaystirka Xabaquuq cutubka labaad. Sidaas darteedna, waa diidmo loo diiday run aasaasi ah, sida ay ahayd diidmadii toddobada wakhti ee Laawiyiintii labaatan iyo lix.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

In la diido runta ah in “allabariga joogtada ah” uu matalo Roomaankii jaahiliga ahaa waa in la diido aasaaska Adventism-ka iyo amarka Ruuxa Waxsii-sheegidda. In astaan Shaydaan loo aqoonsado astaan Masiixa waa la mid in hawsha Masiixa loo aqoonsado hawsha Shaydaanka.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “Markii ay Masiixa diideen, dadka Yuhuuddu waxay galeen dembiga aan la cafiyi karin; oo innaguna, marka aynu diidno martiqaadka naxariista, waxaynu geli karnaa isla qaladkaas. Waxaynu caay ku samaynaa Amiirka nolosha, oo waxaynu ceeb ku saarnaa hortiisa sunagogga Shayddaanka iyo hortiisa koonka samada marka aynu diidno in aynu dhegaysanno rasuulladiisa loo igmaday, beddelkeedna aynu dhegaysanno wakiillada Shayddaanka, kuwaas oo nafta ka fogaynaya Masiixa. Ilaa iyo inta qofku sidaas yeelayo, rajona ma heli karo, cafisna ma heli karo, ugu dambayntiina wuxuu lumin doonaa damac kasta oo uu kula heshiin lahaa Ilaah.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Markii Adventism-ka La’odikiya uu diiday fahamka asaaska ah ee “allabariga joogtada ah” iyo toddobada wakhti, ma aha oo keliya inay diideen awoodda Ruuxa Waxsii-sheegidda iyo aasaasyada, balse waxay sidoo kale diideen shaqadii William Miller, kaas oo malaa’igta Jibriil iyo malaa’ig kale ay ku hoggaamiyeen fahamkiisii.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ilaah wuxuu malaa’igtiisii u soo diray inay saameyn ku yeelato qalbiga nin beeraley ah oo aan Kitaabka Quduuska ah rumaysnayn, si ay ugu hoggaamiso inuu nebiyadii wax sii sheegay baadho. Malaa’igta Ilaah marar badan bay booqdeen kii la doortay, si ay maskaxdiisa u hagaan oo ay fahamkiisa ugu furaan waxsii sheegyadii weligoodba mugdiga ku ahaa dadka Ilaah. Bilowgii silsiladda runta ayaa isaga la siiyey, waxaana loo hoggaamiyey inuu baadho isku-xidh ka dambeeya isku-xidh kale, ilaa uu Erayga Ilaah ku eegay yaab iyo qaddarin. Wuxuu halkaas ku arkay silsilad run ah oo kaamil ah. Eraygaas uu u haystay inuusan waxyi ahayn ayaa haddana hortiisa ku furmay quruxdiisa iyo ammaantiisa. Wuxuu arkay in qayb ka mid ah Qorniinku qayb kale sharxayso, oo markii tuduc qudha uu fahamkiisa ka xidhmo, uu qayb kale oo Erayga ka mid ahi ku helo waxa sharraxaya. Wuxuu Erayga quduuska ah ee Ilaah u tixgeliyey farxad, iyo ixtiraamka iyo baqdinta ugu qotada dheer.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Malaggiisii” waa weedh tilmaamaysa malaa’igta Jibriil.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Erayadii malaa’igta, ‘Anigu waxaan ahay Jibriil, oo istaaga hortiisa Ilaah,’ waxay muujinayaan inuu hayo maqaam sharaf sare leh oo ka mid ah maxkamadaha samada. Markuu farriin u yimid Daanyeel, wuxuu yidhi, ‘Midna ila garab taagan ma jiro waxyaalahan, marka laga reebo Miikaa’iil [Masiix] oo ah Amiirkiinna.’ Daanyeel 10:21. Badbaadiyuhu wuxuu Jibriil kaga hadlay Muujintii, isagoo leh in ‘uu ku diray oo ku muujiyey malaa’igtiisii addoonkiisii Yooxanaa.’ Muujintii 1:1.” The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Aqoonsiga astaan Shaydaani ah in ay tahay astaan Masiixa ma aha oo keliya wax la barbar dhigi karo dembiga aan la cafiyi karin, balse dembiga aan la cafiyi karin waxa kale oo lala xidhiidhiyaa diidmada rasuullada uu Masiixu soo diro. “Kan maalinlaha ah” markaas wuxuu noqdaa astaanta dembiga aan la cafiyi karin, oo marka la fahmo in “kan la doortay,” William Miller, loo hoggaamiyey fahamka saxda ah ee runtaas, dabadeedna la diiday, waxay si toos ah ugu habboonaanaysaa Tesaloniika Labaad, taas oo ah isla cutubka Qorniinka halkaas oo Miller ku helay daahfurkiisii. In runtaas la diido waa caddayn aan runta la jeclayn, caasinnimadaasina waxay dhalisaa ka qaadista Ruuxa Quduuska ah iyo in la isu dhiibo ruuxa aan quduuska ahayn ee Shaydaan, kaas oo Bawlos ku tilmaamayo dhalanteed xoog leh.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Sida “kuwa dadkaaga waxdhaca,” kuwaas oo “aragtiii adkeeya,” ay “tan joogtada ah” calaamad ugu tahay Roomaankii jaahiliga ahaa. Marka loo eego macnaha 2 Tesaloniika, Bawlos wuxuu barayaa in diidmada farriinta cutubka labaad ay caddayn u tahay in kuwa sidaas yeelaa aanay runta jeclayn. Maxaa yeelay, ma jecla runta cutubkaas lagu matalay, sidaas daraaddeed waxay helaan marin-habaabin xoog leh.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Nebiyaashii oo dhammu waxay ka hadlayaan maalmaha ugu dambeeya, oo tuducyadii hore ee waxyi lagu dhiirrigeliyey ee maqaal-kan ku jira waxay caddeynayaan in khiyaanada xoogga leh ay ku timaaddo kuwa aan jeclayn runta inta lagu jiro shubidda Ruuxa Quduuska ah. Koox baa helaysa saliidda, halka kooxda kalena ay helayso khiyaanada xoogga leh.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Ruuxa Quduuska ah waa la daadiyaa inta lagu jiro taariikhda xilligaas oo Ruuxa Quduuska ah laga qaadayo kuwa diida korodhka aqoonta ee la furayo inta lagu jiro labada xilli ee imtixaanka ee wakhtiga shaabadaynta laga bilaabo Sebtembar 11, 2001 ilaa sharciga Axadda ee dhowaan imanaya. Iyadoo la soo celinayo tuduc hore:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> Iyadoo hoos u eegaya maalmaha ugu dambeeya, isla awoodda aan dhammaadka lahayni waxay ku dhawaaqaysaa, iyadoo ka hadlaysa kuwaan “aan aqbalin jacaylka runta si ay u badbaadaan,” “Sababtaas aawadeed Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay u rumaystaan been: si dhammaantood loo xukumo kuwii aan runta rumaysan, laakiinse ku farxay xaqdarrada.” Sida ay u diidaan waxbarista Eraygiisa, Ilaah wuxuu ka qaadaa Ruuxiisa, wuxuuna uga tagaa khiyaanooyinka ay jecel yihiin. Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Sadarba sadar, Daanyeel wuxuu barayaa in maalmaha ugu dambeeya ay yihiin kuwa dadkaaga wax dhaca, (taas oo astaan u ah Rooma) kuwaas oo riyada dhidibada u taaga. Tuugtaasna waxaa kaloo lagu matalaa “kan joogtada ah.” Sulaymaan wuxuu barayaa in maalmaha ugu dambeeya kuwa aan lahayn riyada ay halligmaan, taas oo ah in la qaawiyo. In la qaawiyo waa in la noqdo La’odikiyaan, La’odikiyaanna waa bikrad nacas ah.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Xaaladda Kaniisadda ee ay matalayaan bikradaha nacasyada ah, waxaa kaloo looga hadlayaa inay tahay xaaladda La’odikiya.” Review and Herald, August 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Inaad noqoto bikrad nacas ah marka farriinta Qaylada Saqda Dhexe timaaddo waa inaad muujiso waxa Yooxanaa ku qoray Muujintii cutubka lix iyo tobnaad sida, “ceebta qaawanaantaada.” Digniinta Yooxanaa ee belaayada lixaad waxay la xidhiidhaa isbahaysiga saddexleyda ah ee masduulaagii, bahalkii, iyo nebiga beenta ah, kuwaas oo tan iyo 1989 ku jira hawsha ay dunida ugu hoggaaminayaan Armageddoon.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Farriinta Bawlos ee ku jirta Tesaloniika Labaad si fudud ugama hadlayso Roomaankii jaahiliga ahaa oo Daanyeel ku metelay “kan joogtada ah,” balse cutubku wuxuu adkaynayaa xidhiidhka ka dhexeeya Roomaankii jaahiliga ahaa iyo Roomaanka baadariga. Roomaankii jaahiliga ahaa wuxuu horjoogsaday (xannibay) ninkii dembiga inuu ku yimaado carshiga dunida sannadkii 538. Markii Roomaankii jaahiliga ahaa la qaaday, markaas “qarsoodiga xumaanta,” “kii sharka lahaa” oo ah baadariga Rooma, ayaa la muujiyey. Cutubkan dhexdiisa Bawlos wuxuu aqoonsanayaa xidhiidh nebiyadeed oo gaar ah oo u dhexeeya Roomaankii jaahiliga ahaa iyo Roomaanka baadariga. In la diido waxbaridda cutubkan waa in la diido runta oo la aqbalo marin-habaabin xoog leh.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Ninna yaan cidna siinnaba ha idinku khiyaanaynina; waayo, maalintaasu iman mayso ilaa marka hore riddoobid timaaddo, oo la muujiyo ninkaas dembiga, oo ah wiilka halaagga; kaas oo iska soo horjeeda oo isagu isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; sidaas daraaddeedna isagu, isagoo Ilaah iska dhigaya, wuxuu fadhiistaa macbudka Ilaah, isaga oo isu muujinaya inuu Ilaah yahay. Miyaydnaan xusuusanayn in, markaan weli idinla joogay, aan waxyaalahan idiin sheegay? Haatanna waad garanaysaan waxa isaga celiya, si isaga loo muujiyo wakhtigiisa. Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; waxa keliya oo jira in kan imminka celiyaa uu sii celin doono ilaa isaga jidka laga qaado. Markaasna waxaa la muujin doonaa Kan Sharka leh, kaasoo Rabbigu ku baabbi'in doono neefta afkiisa, oo uu ku tirtiri doono iftiinka imaatinkiisa; kaas oo imaatinkiisu yahay sida shaqada Shayddaanka, isagoo leh xoog oo dhan, iyo calaamooyin, iyo yaabab been ah, iyo khiyaano kasta oo xaqdarrada ah oo ku jirta kuwa halaagsamaya; maxaa yeelay, ma ay aqbalin jacaylka runta si ay u badbaadaan. Oo sababtaas aawadeed Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay been u rumaystaan; in dhammaantood la xukumo kuwii aan runta rumaysan, balse ku farxay xaqdarrada. 2 Tesaloniika 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Maxaa loo “xukumay” dadkan maalmaha ugu dambeeya? Maxaa loogu soo diray “khiyaano xoog leh?” Maxay “u halligmaan” oo sidaas ku muujiyaan ceebta qaawanaantooda? Qoraalku wuxuu sheegayaa in tani tahay sababta oo ah ma jecla runta, runta cutubkanna lagu soo bandhigayna waxay caddeynaysaa in Roomaankii jaahiliga ahaa, oo ah boqortooyadii afraad ee wax sii sheegidda Kitaabka Quduuska ah, uu ka hor istaagi lahaa Roomaankii baadariga, oo ah boqortooyadii shanaad ee wax sii sheegidda Kitaabka Quduuska ah, inuu carshiga fuulo ilaa jaahilinimada laga qaado.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Xidhiidhka ka dhexeeya Roomaankii heelliga ahaa iyo Roomaankii baadarinimada ee lagu aqoonsaday cutubkan ayaa Yooxanaa sidoo kale ku aqoonsanaya xidhiidhka ka dhexeeya kaniisadda Pergamos iyo kaniisadda Thyatira. Pergamos waxay la jaanqaaddaa Roomaankii heelliga ahaa, Thyatirana waa Roomaankii baadarinimada. Bawlos iyo Yooxanaa waxay bixiyaan laba markhaati oo ku saabsan xidhiidhka labada quwadood, sida uu sameeyo kitaabka Daanyeel.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Buugga Daanyeel, xidhiidhka ka dhexeeya Roomaankii heesatiga ahaa iyo Roomaankii baadariga ayaa marar badan si cad loo soo bandhigay. Daanyeel cutubka labaad, waxa lagu matalay isku-darka birta iyo dhoobada dacaraysan. Daanyeel cutubka toddobaad, Roomaankii heesatiga ahaa iyo Roomaankii baadariguba labaduba waa boqortooyooyinka “ka duwan”; in kastoo Daanyeel labaad uu labada awood ku muujinayo isku-dar, cutubka toddobaad wuxuu caddaynayaa in awoodda baadarigu ay ka soo baxdo boqortooyadii tobanka gees lahayd ee Roomaankii heesatiga ahaa. Daanyeel cutubka siddeedaad, geeskii yaraa ee aayadaha sagaalaad ilaa laba-iyo-tobnaad waa Rooma labada wejiba. Aayadaha sagaalaad iyo kow-iyo-tobnaad geeska yar waxa lagu adeegsaday jinsiga labka, sidaas darteedna waxa lagu aqoonsanayaa Roomaankii heesatiga ahaa; aayadaha tobnaad iyo laba-iyo-tobnaadna geeska yar waxa lagu adeegsaday jinsiga dheddigga, sidaas darteedna waxa lagu aqoonsanayaa Roomaankii baadariga.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Daaniyeel cutubka siddeedaad, aayadda saddex iyo tobnaad, Roomaanka heellanimada iyo Roomaanka baadarinimada waxaa lagu sawiray sidii laba xoog oo wax baabbi'iya. Roomaanka heellanimadu waa xoogga baabbi'iya ee “joogtada ah,” Roomaanka baadarinimaduna waa xadgudubka baabbi'iya. Cutubka kow iyo tobnaad, aayadda kow iyo soddon, xoogga baabbi'iya ee “joogtada ah” oo ah Roomaanka heellanimada ayaa meel dhiga xoogga karaahiyada baabbi'iya, kaas oo ah xoogga baadarinimada. Cutubka laba iyo tobnaad, aayadda kow iyo tobnaad, xoogga baabbi'iya ee “joogtada ah” oo ah Roomaanka heellanimada waa la qaadaa si loo taago xoogga karaahiyada baabbi'iya ee baadarinimada.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Xidhiidhka ka dhexeeya labada quwadood ee Rooma ee wax baabiʼiya waa mawduuc asaasi ah oo ka mid ah buugaagta Daanyeel iyo Muujintii, waxaana xidhiidhkaas Bawlos ku tilmaamayaa inuu yahay runta ay tahay in la jeclaado haddii qofku doonayo inuu ka leexdo khiyaanada xoogga badan ee ka dhalata rumaysadka beenta. Ilaah marna ma aha mid isku celceliya wax aan loo baahnayn, waxaana matalaad kasta oo ku saabsan xidhiidhka Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahayd ay mawduucan ka bixisaa markhaatifurkeeda gaarka ah; laakiinse in la diido astaanta Rooma ee maalmaha ugu dambeeya waa in la diido roobka dambe oo meeshiisana lagu qaato khiyaano xoog badan. Taasu waa in weligeed lagu garto La'odikiyaan qaawan.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Taariikhyahannada Adventist-ka ee La’odikiya, in kastoo aanay muujinayn ixtiraam quduus ah oo ku wajahan kaalinta iyo hawsha William Miller, haddana waxay aqoonsan yihiin in garashadiisii ku saabsanayd xidhiidhka ka dhexeeya Roomaanka jaahiliga ah iyo Roomaanka baadariga ahi ay ahayd qaab-dhismeedkii nebiyadeed ee uu ku dhisay “dhammaan” adeegsiyadiisii nebiyadeed. Jibriil iyo malaa’igihii kale ayaa Miller ku hoggaamiyey inuu fahmo xidhiidhka ka dhexeeya Roomaanka jaahiliga ah iyo Roomaanka baadariga ah, laakiin taariikhdiisa gudaheeda, uma uu arkin Rooma inay tahay hay’ad saddex-laab ah oo ka kooban masduulaagga, bahalka, iyo nebiga beenta ah.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Waqtigiisii Maraykanku weli ma uu bilaabin doorkiisii nebigii beenta ahaa, waayo Protestant-yadii Maraykanku gabdhaha Rooma ma ay noqon ilaa 1844, halka hawshii aasaasiga ahayd ee Millerna hore loogu meeleeyey shaxdii 1843 ee la diyaariyey bishii Maayo 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Sannadkii 1989 ayaa lixdii aayadood ee ugu dambaysay ee Daanyeel cutubka kow iyo tobnaad la furfuray, waxaana rasuulkii waqtigaas gartay in ay jireen saddex quwadood oo hawlahooda nebiyadeed ku socdaan aayadaha afartan ilaa afartan iyo shan ee cutubka kow iyo tobnaad. Boqorka koonfureed ee ku xusan aayadda afartan waa quwadda masduulaagga; boqorka woqooyiguna waa quwadda baabanimada oo bilowga aayadda lagu gaadhsiiyey dhaawaceedii dilaaga ahaa sannadkii 1798, iyada oo uu u geystay gacanta quwaddii masduulaagga ee Faransiiskii Napoleonic. Aayadda gudaheeda quwadda baabanimadu waxay bilowdaa hawsha bogsiinta dhaawaceedii dilaaga ahaa. Sannadkii 1989 boqorka woqooyigu wuxuu ka aar-gudaa quwaddii masduulaagga ee Midowgii Soofiyeeti, taas oo markaas noqotay boqorkii koonfureed. Markii bahalkii Kaatooliggu ka aar-guday Midowgii Soofiyeeti, wuxuu la yimid ciidankii wakiilka ahaa ee Maraykanka, nebiga beenta ah ee Muujintii cutubka lix iyo tobnaad. Boqorka masduulaagga ah ee koonfureed, boqorka bahalka ah ee woqooyi, iyo nebiga beenta ah ee gaadhifardoodka, fardooleyda, iyo maraakiibta, dhammaantood waxaa lagu muujiyey aayadda afartan, xariiqda nebiyaduna waxay ku dhammaanaysaa aayadda afartan iyo shan, marka quwadda baabanimadu “dhammaadkeeda gaadho iyadoo aan cidina caawinayn.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Armageddoon, sida ku qoran Muujintii lix iyo tobnaad, waa goob juqraafiyeed oo astaan ah oo tilmaamaysa fallaagada aadanaha ee ka horraysa soo noqoshada Masiixa. Armageddoon waa astaan; eraygana waxa uu ka kooban yahay laba eray, “Har” oo macnihiisu yahay buur, iyo “Megiddo,” oo ah dooxada Yesreceel. Xaqiiqda ah in Yooxanaa uu isku daray buur iyo Megiddo, iyadoo Megiddo ay tahay dooxo, waxay ardayga wax sii sheegidda u caddaynaysaa in Armageddoon uu yahay astaan ay ku jirto tixraac juqraafiyeed, waayo dooxada Yesreceel wax buur ah kuma taallo.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Dooxada Yesreceel waxay ku taallaa inta u dhaxaysa saddexda badood (Badda Mediterranean-ka, Badda Galili, iyo Badda Dhimatay) iyo Yeruusaalem. Waxay si ahaan u dhex-dhexaad uga tahay woqooyiga Israa’iil, iyadoo saddexdan meelood ee biyaha ah iyo Yeruusaalem ay ku yaalliin hareeraheeda jihooyin kala duwan. Aayadda afartan iyo shanaad ee Daanyeel kow iyo tobnaad waa meesha boqorka woqooyi ku yimaado dhammaadkiisa, iyadoo aanay jirin cid caawisa, aayadduna waxay qeexaysaa dhammaadkiisa juqraafiyeed inuu ku yaal inta u dhaxaysa badooyinka iyo buurta quduuska ah ee ammaanta badan ee Yeruusaalem. Aayadda afartanaad ee Daanyeel kow iyo tobnaad waxay soo bandhigaysaa saddexda quwadood ee ah mawduuca bogsiinta nabarkii dhimashada lahaa ee awoodda baabiga iyo dhammaadkeeda ugu dambeeya.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Weedha hore ee aayaduhu waxay tilmaamaysaa wakhtiga dhammaadka sannadkii 1798, markaas oo baabtiisnimadu heshay dhaawaceedii dilaaga ahaa; aayadda afartan iyo shannaadna waxay tilmaamaysaa dhaawaceeda dilaaga ah ee joogtada ah. Taariikhda nebiyadeed ee u dhexaysa dhimashadii koowaad iyo tii ugu dambaysay ee awoodda baabtiisnimada waxay muujinaysaa fallaagowga aadanaha iyagoo soo celinaya sarrayntii awoodda baabtiisnimada, marka dhaawaceedii dilaaga ahaa la bogsiiyo ka hor baabi’inta ugu dambaysa ee awoodda baabtiisnimada. Lixda aayadood waxay xambaarsan yihiin saxeexa runta, waayo bilowga iyo dhammaadkuba labaduba waa dhimashada awoodda baabtiisnimada, aayadaha dhexena waa fallaagowga aadanaha inta dhaawicii dilaaga ahaa ee ugu horreeyey la bogsiinayo.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller waxaa malaa’igta samadu ka siiyeen iftiin ku saabsan xidhiidhka ka dhexeeya Roomaankii jaahiliga ahaa iyo Roomaankii papalka. Furaha fahamka Miller ee qaabka waxsii-sheegga, kaas oo uu ku dabaqay dhammaan adeegsiyadiisii waxsii-sheegga, wuxuu ahaa “kan joogtada ah” ee ku jira Thessalonians Labaad. “Kan joogtada ah” ee cutubkaas ku jira waa Roomaankii jaahiliga ahaa, waana taas waxa dhidibada u taagay aragtidii uu William Miller fahmay; waayo waa Rooma, tuugagga dadkaaga ee ku xusan aayadda afar iyo tobnaad ee cutubka kow iyo tobnaad, tan dejisa aragtida.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Rasuulkii loo kiciyey inuu garto korodhka aqoonta sannadkii 1989 wuxuu u yimid inuu fahmo dabeecadda saddex-geesoodka ah ee Rooma. Miller wuxuu ahaa rasuulkii malaa’igta koowaad iyo tan labaad, wuxuuna fahmay muuqashooyinkii koowaad iyo labaad ee Rooma si uu u adkeeyo muujintii uu dunida u soo bandhigay. Rasuulkii malaa’igta saddexaadna wuxuu u yimid inuu fahmo dhammaan saddexda muuqasho ee Rooma si uu u adkeeyo muujintii loo siiyey inuu dunida ku dhawaaqo.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Muujintii ugu horraysay ee Rooma waxay ahayd Rooma jaahiliga ah. Rooma jaahiliga ah waxaa ka soo baxay Rooma baadariga, oo ahayd muujintii labaad. Labadii muujin ee ugu horraysay waxaa ka soo baxay Rooma casriga ah, oo ah isbahaysiga saddex-geesoodka ah ee masduulaagga, bahalka, iyo nebiga beenta ah.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Waxaannu maqaalka xiga ku sii wadi doonnaa xariiqda khilaafka ku saabsan “tan maalinlaha ah” ee taariikhda Advent.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Kan waxa ka hooseeya dusha sare arka, oo qalbiyada dadka oo dhan akhriya, wuxuu ka leeyahay kuwa helay iftiin weyn: ‘Iyagu ma dhibtoona oo lama yaabaan xaaladdooda akhlaaqeed iyo ruuxeed aawadeed.’ Haa, waxay doorteen jidadkooda; naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa khiyaanooyinkooda, oo waxaan ku soo dejin doonaa waxa ay ka cabsadaan; maxaa yeelay markii aan yeedhay, ninna iima jawaabin; markii aan hadlayna, ma ay dhegaysan; laakiinse waxay hortayda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaahna wuxuu u soo diri doonaa marin-habaabin xoog leh, inay beenta rumaystaan,’ maxaa yeelay ma ay aqbalin jacaylka runta si ay u badbaadaan,’ ‘laakiinse waxay ku farxeen xaqdarro.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Macallinkii samadu wuxuu weydiiyey: ‘Maxaa khiyaano ka xoog badan oo maanka duufsan kara, intii aad isu ekaysiin lahayd inaad ku dul dhisaysaan aasaaska saxda ah iyo in Ilaah aqbalayo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu fulinaysaan sida xeeladda dunidu tahay oo aad Rabbi uga dembaabaysaan? Hoogay, waa khiyaano weyn, waana marin habaabin soo jiidasho leh, oo qabsata maanka marka dad mar hore runta yaqaanay ay qaabka cibaadada ku qaldamaan ruuxdeeda iyo xooggeeda; marka ay u maleeyaan inay taajir yihiin, hanti badanna haystaan, oo aanay waxba u baahnayn, halka dhab ahaan ay wax walba u baahan yihiin.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ilaah kama uu beddelmin addoommadiisa aaminka ah ee dharkooda aan wasakhda lahayn ilaashanaya. Laakiin kuwo badan ayaa qaylinaya, ‘Nabad iyo ammaan,’ iyadoo halaag kedis ahi ku soo degayo iyaga. Haddii aanay jirin toobadkeen qoto dheer, haddii aan dadku qalbigooda hoos u dhigin qirasho oo ay runta u aqbalaan sida ay Ciise ku tahay, weligood jannada geli maayaan. Marka daahirintu ka dhacdo safafkeenna, mar dambe si raaxo leh uma nasan doonno, innagoo ku faanayna inaan hodan nahay oo maal ku badannahay, oo aynaan waxba u baahnayn.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Yaa si run ah u odhan kara: ‘Dahabkeenna dab baa lagu tijaabiyey; dharkayaguna nijaasta dunidu ma taaban’? Waxaan arkay Macallinkayaga oo farta ku fiiqaya dharka waxa loogu yeedho xaqnimada. Markuu ka siibay, wuxuu daaha ka rogay wasakhdii hoos taal. Markaasuu igu yidhi: ‘Miyaadan arki karin sida ay si iska yeelyeel ah ugu daboolleen wasakhdooda iyo qudhunka dabeecaddooda? “Sidee bay magaaladii aaminka ahayd dhillo u noqotay!” Gurigii Aabbahay waxaa laga dhigay guri baayacmushtari, meel ay joogitaankii iyo ammaantii Ilaah ka tageen! Taas aawadeed waxaa jira itaaldarro, xoogna waa maqan yahay.’” Testimonies, volume 8, 249, 250.

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