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# The Book of Daniel - Number Forty-Seven

Kitaabka Daanyeel - Lambarka Afartan iyo Toddoba

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Daaha-ka-qaadidda Caqiidooyinka Khiyaanada ah: Falanqayn Naqdiyeed ee Daanyeel 8 iyo Caqabadaha ku wajahan Fiqiga Adventist-ka

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Marka geeska yar ee Rooma lagu matalo aayadaha sagaalaad ilaa laba-iyo-tobnaad ee cutubka siddeedaad ee Daanyeel, waa astaan qalloocan, waayo waa astaan ka tarjumaysa labis-rogadnimo, qof isu ekaysiinaya mar lab marna dhedig. Taasu waxay waafaqsan tahay fahamkii Millerite-ka ee ahaa in Rooma lagu matalay laba weji, wejiga kowaadna uu ahaa dawladnimada Rooma, wejiga labaadna uu ahaa kaniisadnimada Rooma; hase yeeshee, isbeddelka jinsiyada ee ku jira aayadahaas awgiis, geeska yari wuxuu ka baxay isku xigxiga taariikheed iyo kan nebiyadeedba (wuu qalloocmay). Hase ahaatee, mid kasta oo ka mid ah afartaas aayadood wuxuu matalaa taariikh si toos ah ula xidhiidha midkood dawladnimada Rooma ama kaniisadnimada Rooma. Roomaankii jaahiliga ahaa waxay silcin jireen dhammaan kuwii iska caabiya awooddooda boqortooyo; laakiin silcintii Rooma papal-ka ah (dhedigga ah) ee ku xusan aayadda tobnaad, si gaar ah ayay ugu jeeddaa samada.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

Fahamkii Milleriyiinta ee ahaa in Rooma ay ahayd boqortooyadii afraad oo ugu dambaysay, isu-beddelka marna dawlad marna kaniisad marna haddana dawlad marna kaniisad mar kale, wax welwel ah ma noqon lahayn. Waxay arkeen isku-darka birta iyo dhoobada ee cagaha ku jira cutubka labaad ee Daanyeel, oo si fudud ayay u fahmeen inay yihiin laba marxaladood oo Rooma ah, iyagoo aan dan ka lahayn inay qeexaan taxane taariikheed oo gaar ah oo ku saabsan boqortooyo afraad iyo shanaad. Sidaas oo kale ayay u fahmeen cutubka toddobaad, halkaas oo geeskii waxyaalo waaweyn kaga hadlay Kan ugu Sarreeya, laga siibay saddex gees oo ka mid ahaa tobanka gees ee asalka ahaa ee bahalkii Rooma. Xataa haddii Miller uu gartay isu-beddelka jinsiyeed ee aayadaha sagaalaad ilaa laba iyo tobnaad, taasu muhiim uma ay ahayn fahamkiisa ah in boqortooyada afraad ay ahayd Rooma. Fahamka Milleriyiinta, boqortooyadii afraad waxay dhammaatay 1798, dhacdada nebiyadeed ee xigtayna waxay ahayd Imaatinka Labaad ee Masiixa.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Geeska dheddigga ahi waxay tilmaamaysaa naagta la sinaysata geeska labka ah sino ruuxi ah, waxaana lagu metelay aayadaha tobnaad iyo laba-iyo-tobnaad.

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Oo way weynaaday, xataa ilaa ciidanka samada; waxayna qaar ka mid ah ciidanka iyo xiddigaha ku soo tuurtay dhulka, oo ku tuntay iyaga. Daanyeel 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Cadaadiska awoodda baadariga waxa uu ku jeeday Masiixiyadda (martida samada), oo aayadda laba iyo tobnaadna Roomaanka baadariga ah (dhedig) waxa la siiyaa awood ay ku fuliso shuqulkeeda dilka ah iyada oo loo marayo xadgudubka sino kula kacday boqorradii Yurub.

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Oo ciidan baa isaga loo siiyey inay ka gees noqdaan allabariga joogtada ah xadgudub aawadiis; oo runtii ayuu dhulka ku tuuray; wuuna falay, wuuna barwaaqoobay. Daanyeel 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Ciidanka” aayaddan ku jiraa wuxuu matalaa awooddii milatari ee wadaadnimada baadariga la siiyey “ka gees ah allabariga joogtada ah.” Ereyga “ka gees ah” macnihiisu waa “ka yimid.” Boqorradii jaahilka ahaa ee Yurub (Roomaankii jaahilka ahaa), oo uu matalayo “allabariga joogtada ahi,” ayaa taageero milatari (ciidan) lagu siiyey wadaadnimada baadariga “xadgudub dartii.” Isku-darka kaniisadda iyo dawladda, iyadoo kaniisaddu xukunto xiriirkaas, waa “xadgudubka.” Khamriga xadgudubkaasuna waa dhiigga Masiixiyiinta. Markii wadaadnimada baadarigu gacanta ku dhigtay ciidamadii Roomaanka jaahilka ah, Roomaankii baadariga (“isagu”) wuxuu “runta ku tuuray dhulka; wuuna falay, wuuna barwaaqoobay.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

Kitaabka Daanyeel cutubka kow iyo tobnaad, aayadda kow iyo soddonaad, bixinta ciidamada loo dhiibayo Roomaanka baadariga ah ayaa sidoo kale lagu matalay:

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Oo hub baa ka taagnaan doona dhiniciisa, oo waxay nijaasayn doonaan meesha quduuska ah ee xoogga, oo waxay ka qaadi doonaan allabariga joogtada ah, oo waxayna dhigi doonaan karaahiyada wax baabbi'isa. Daanyeel 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Aayaddu wuxuu tilmaamayaa kala-guurka taariikhiga ah ee ka yimid Roomaankii jaahiliga ahaa una gudbay Roomaankii baadariga. Aayadda gudaheeda “gacmuhu” waa boqorradii reer Yurub ee bilaabay inay u istaagaan baadarinimada, iyagoo ka bilaabmaya Clovis, boqorkii Franks-ka (Faransiiska), sannadkii 496. “Gacmuhu” sidoo kale waxay nijaaseeyeen “meesha quduuska ah ee xoogga” (magaalada Rooma), iyada oo loo marayo dagaalladii joogtada ahaa laga soo bilaabo qarnigii afraad ilaa sannadkii 538. “Gacmuhu” waxay kaloo meesha ka saareen iska-caabbintii jaahiliga ahayd ee ka hortagnayd koritaanka baadarinimada, waxaana sannadkii 508 dhammaaday iska-caabbintaas jaahiliga ah.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Ereyga loo tarjumay “qaadid” waa ereyga Cibraaniga ah ee “sur,” waxayna ka dhigan tahay “in la saaro.” “Gacmihii” ayaa “karaahiyada wax baabbi’isa” (baabtiisnimada), ku fadhiisiyey carshiga dunida sannadkii 538. Marka Daanyeel cutubka siddeedaad, aayadda laba iyo tobnaad, ay sheegto in “ciidan” la siiyey geeskii yaraa ee dheddigga ahaa, waxay waafaqsan tahay markhaatiga aayadda kow iyo soddonaad ee cutubka kow iyo tobnaad. Kitaabka Muujintuna sidoo kale wuxuu markhaati ka bixinayaa isla runtaas cutubka saddex iyo tobnaad.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Oo bahalkii aan arkayna wuxuu u ekaa shabeel, oo cagihiisuna waxay ahaayeen sida cagaha orso, afkiisuna sida afka libaax; oo masduulaagiina wuxuu siiyey xooggiisa, carshigiisa, iyo amar weyn. Muujintii 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

Walaashii White si toos ah bay u aqoonsataa bahalka aayadda labaad ku xusan inuu yahay baabasiinnimada, masduulaagguna aayaddaas ku xusan inuu yahay Roomaankii heydiga ahaa. Roomaankii heydiga ahaa wuxuu baabasiinnimada siiyey saddex waxyaalood: “xooggiisa, iyo kursigiisa, iyo amar weyn.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

Awooddii milatari waxaa bixisay Roomaankii jaahilka ahaa, iyadoo ka bilaabanaysa Clovis sannadkii 496. “Kursiga” laga taliyo waxaa la siiyey baabtinimada sannadkii 330, markii boqorkii Constantine uu caasimaddiisii u raray Constantinople, isaga oo ka tagay magaaladii caasimadda u ahaan jirtay ee Rooma gacanta kaniisadda baabtinimada. Sannadkii 533, boqorkii Justinian wuxuu xeeriyey in baadarigu yahay madaxa kaniisadda iyo kan saxa bidcayaasha, isaga oo “awooddiisii weynayd” ku wareejiyey baadariga Rooma. Aayadda laba iyo tobnaad ee cutubka siddeedaad ee Daanyeel waxay tilmaamaysaa wakhtigii “ciidan” la bixiyey, oo runtaas nebinnimada ah waxaa markhaati ka ah markhaatiyo badan. Laga bilaabo bartaas wakhtigaas (oo ka bilaabanaysa sannadkii 496), baabtinimadu way “barwaaqowday.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Waxay sii wadi lahayd inay “ku dhaqanto” oo ay “guulaysato” ilaa dhammaadka cadho loo qabay boqortooyadii woqooyi ee Israa’iil uu ku dhammaaday sannadkii 1798, oo papacy-guna ay heshay dhaawaceedii dhimashada lahaa.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Oo boqorkuna wuxuu samayn doonaa sida uu doonistiisu tahay; wuuna is-sarraysiin doonaa, oo is-weynayn doonaa ilaah kasta ka sarreeya, oo wuxuu ka sheegi doonaa waxyaalo yaab leh oo ka gees ah Ilaaha ilaahyada; wuuna liibaani doonaa ilaa cadhadu dhammaato; waayo wixii la goostay waa la samayn doonaa. Daanyeel 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Aayadda sagaalaad ee cutubka siddeedaad waxay tilmaamaysaa Rooma ragannimo leh (Rooma jaahiliga ah), waxayna metelaysaa habkii saddexda tallaabo ahaa ee qabsashada ee Rooma jaahiliga ahi fulisay, kaas oo astaan u ahaa saddexda gobol juqraafiyeed ee la qabsan lahaa si Rooma baadariga ahi loogu dhiso carshiga dunida, sida ay u meteleen saddexdii gees ee la siibay ee cutubka toddobaad. Labadaas qabsasho ee saddexda tallaabo ahaa ee Rooma jaahiliga ah iyo Rooma baadariga ah waxay mataleen saddexdii caqabad juqraafiyeed ee Rooma casriga ah, ee ku xusan aayadaha afartan ilaa saddex iyo afartan ee Daanyeel kow iyo tobnaad. Dabadeedna cutubka siddeedaad, aayadda kow iyo tobnaad, geeska yar ee ragannimo leh (Rooma jaahiliga ah) ayaa mar kale la metelay. Aayaddaas, caqliga quduuska ah aad buu u sugan yahay, sidaas darteedna nimankii quudhsiga lahaa ee Yeruusaalem xukumi jiray waxaa lagu khasbay inay soo geliyaan dhowr beenood oo fiqiga ah si ay u dhisaan aasaaskooda been-abuurka ah.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Haa, isagu xataa wuu isa weyneeyey ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa waa laga qaaday, oo meeshii quduusnimadiisuna waa la duminay. Daanyeel 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Markaan bilaabayno in aynu ka hadalno lacagaha been-abuurka ah iyo dahabka/qurxinta been-abuurka ah ee lagu soo dhex geliyey Adventism-ka tan iyo 1863, waa in la ogaadaa in ay jiraan laba goobood oo waaweyn oo aqoon fiqiyeed la sheegto ah, kuwaas oo Adventism-ku ku faano, iyaga oo ka dhigaya saldhigga ay ku taageeraan caqiidooyinka Protestantism-ka riddada galay iyo Kaatooligga. Sheegashada ay fiqiyayaannada casriga ah ee Adventism-ku sameeyaan waa in ay yihiin khubaro ku takhasusay taariikhda Kitaabka Quduuska ah, ama khubaro ku takhasusay luqadaha Kitaabka Quduuska ah. Sida ay aayadda u dabaqaan waxay muujinaysaa in erayga nebinnimada uu iyaga ugu noqday sidii kitaab la shaabadeeyey, waxayna sidoo kale muujinaysaa in sheegashadooda ah inay khubaro ku yihiin luqadaha Kitaabka Quduuska ahi ay tahay oo keliya muujinta casriga ah ee Farrisiinnimada.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Marka hore waa iska indha-tirka isbeddelka jinsiyada ee geeska yar ku saabsan aayadaha sagaal ilaa laba iyo toban. Haddii ay dhab ahaan khubaro u ahaayeen afka Cibraaniga, ma ay diideen, mana ay khafiifin lahaayeen, xaqiiqda ah in Daanyeel si ula kac ah ugu adeegsaday aayadahaas isbeddelka jinsiga. Geeska yar waxaa lagu matalay labada jinsi, jinsiyadaasuna way isu kala noqnoqdaan aayadaha dhexdooda. Culimada fiqigu waxay isku dayaan inay xaqiiqdan ku daboolaan wax aan qiimo lahayn iyo lacag been-abuur ah, waayo waxay si cad u caddaynaysaa in aayadda kow iyo tobnaad ay tilmaamayso Roomaankii jaahiliga ahaa, ee aanay ahayn Roomaankii baadariga. Dabcan waxay ku adkaystaan in geeska yar ee aayadda kow iyo tobnaad uu yahay baadariga, halka uu dhab ahaantii yahay Roomaankii jaahiliga ahaa.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Marka la aqoonsado in laba ka mid ah afarta aayadood ee geeska yar ay yihiin lab, halka labada kalena ay yihiin dheddig, markaas way fududaanaysaa in lagu daro runta Kitaabka Quduuska ah ee ah in naagta ku jirta waxsii-sheegidda Kitaabka ay matasho kaniisad, ninkuna uu matalo dawlad. Ogaanshaha tan wuxuu u suurtagelinayaa dhammaan kuwa doonaya inay arkaan, in geeska yar ee aayadda kow iyo tobnaad uu yahay Roomaankii labka ahaa (Roomaankii jaahiliga ahaa), ee aanu ahayn Roomaankii dheddigga ahaa (Roomaankii baabawnimada).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Aayaddaas haddaba waxaa loo fahmaa inay barayso in Roomaankii jaahilka ahaa (isagu) is-weynaysiiyay ilaa Taliyaha ciidanka, sida uu Roomaankii jaahilka ahaa yeelay markii uu Taliyaha ciidanka dul saaray iskutallaabta Kalfaari. Roomaankii jaahilka ahaa kuma uu is-weynaysiin Masiixa ka gees ah oo keliya iskutallaabta dusheeda, aayaddu waxay sii leedahay in isaga (Roomaankii jaahilka ahaa) xaggiisa “allabarigii joogtada ahaa la qaaday.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

Kitaabka Daanyeel waxaa ku jira laba eray oo Cibraani ah oo labadaba loo tarjumo “qaadid” ama “ka qaadid.” Erayadu waa “sur” iyo “rum”. Labada erayba waxaa lagu adeegsadaa adeegga meesha quduuska ah. Sur micnihiisu waa in la qaado ama la fogeeyo, oo markii dambaskii ka soo haray meesha allabariga ee meesha quduuska ah la qaaday, erayga loo adeegsaday qeexidda qaadista dambaska waa “sur”. Erayga “rum” micnihiisu waa kor u qaadid iyo sarraysiin, oo markii wadaadka meesha quduuska ah ku jiray la gudboonaatay inuu kor u qaado qurbaan ruxid ah, waa inuu “rum” (kor u qaadaa) qurbaanka. Aayadda kow iyo tobnaad, Roomaankii jaahilka ahaa (“kan joogtada ah”) wuxuu “rum” (ka qaadi lahaa) jaahilnimada isagoo kor u qaadaya oo sarraysiinaya diinta jaahilnimada.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Rooma jaahiliga ah ayaa kor u qaadi lahayd oo sarraysiin lahayd diinta jaahilnimada. Culimada Adventist-ka ee ku andacooda inay xeel-dheeri u leeyihiin afafka Kitaabka Quduuska ah waxay doortaan inay dhacdo kasta oo “laga qaado” ee ku jirta kitaabka Daanyeel ula macaamilaan “laga saaro”. Waxay ku guuldarraystaan inay aqoonsadaan qoraalka gaarka ah ee saxda ah ee Daanyeel, sidaas awgeedna waxay is dul dhigaan nebi Daanyeel.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Fiqiyaasha ku dooda inay fahmaan afafka Kitaabka Quduuska ah waxay soo bandhigaan dooddo ay ku cudurdaaraan sababta Daanyeel uga jeeday inuu wax isku mid ah ka wadaa markii uu adeegsaday laba eray oo kala duwan. Waxay keenaan daraasado erey-baaris ah oo dhaadheer oo daal badan si ay u taageeraan sheegashooyinkooda beenta ah. Fiqiyaasha ku dooda inay fahmaan taariikhda Kitaabka Quduuska ahna waxay ku doodaan in fasiraadda beenta ahi ku dhisan tahay garashada in xilliyo kala duwan oo taariikhda ah isla eraygu yeelan karo macne ka duwan, sidaas darteedna markii Daanyeel adeegsaday laba eray oo kala duwan, khabiir taariikheed oo keliya ayaa garan kara waxa Daanyeel dhab ahaan uga jeeday. Waa muhiim in la aqoonsado labadan hab ee beenta ah, waayo waxaa marar badan adeegsada fiqiyaasha doonaya inay ka dhuuntaan habraaca “line upon line.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hubaal, isagu wuu is weynaysiiyey xataa ilaa Amiirka ciidanka; oo allabarigii joogtada ahaa isaga ayaa laga qaaday, oo meeshii quduuskiisa waa la dumiyey. Daniel 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Ereyga lagu turjumay “laga qaaday” ee aayadda ku jirta waxay ka dhigan tahay “kor loo qaado oo la sarraysiiyo.” Macnaheedu ma aha in la saaro ama la tirtiro. Xaqiiqadani waxay u horseeddaa jahawareer iyo iskhilaaf culimada fiqiga Adventist-ka, waayo saldhigyadoodu ma adkaysanayaan marka aayadda si fudud loo baadho, marka qeexidda dhabta ah ee ereyga Daanyeel adeegsaday lagu dabaqo aayadda. Waxay ku doodaan in geeska yar ee aayaddu yahay Rooma baadariga ah, sidaas darteedna aayaddu waxay u dhigan lahayd in “isaga aawadiis” (Rooma baadariga ah) “tan joogtada ah kor loo qaaday.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Dabcan dhib kuma qabaan inay ku daraan erayga lagu kordhiyey ee Walaasha White si toos ah u sheegtay in xigmadda aadanuhu ku dartay oo uusan khusayn qoraalka.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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.” Early Writings, 74.

> “Markaas waxaan arkay in ku saabsan ‘maalinlaha’ (Daaniyeel 8:12) erayga ‘allabari’ lagu daray xigmadda aadanaha, oo uusan qoraalka ka tirsanayn, iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwii bixiyey qaylada saacadda xukunka.” Qoraalladii Hore, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Waxay “tan maalinlaha ah” u aqoonsadaan adeegga quduuska ah ee Masiixa, sidaas darteedna “allabariga maalinlaha ah” wuxuu taageeraa fikradda ah in “tan maalinlaha ah” ay tahay hawsha allabari ee Masiixa ku sameeyo macbudka jannada. Laakiin waxyigu wuxuu caddeeyaa in erayga “allabari” “uusan ka tirsanayn qoraalka”.

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Marka kuwa sakhraansan ee Efrayim ay “kan joogtada ah” ku sheegaan adeegga quduuska ah ee Masiixa, aayaddu markaas waxay u akhrisanaan lahayd, “isaga ayaa” (Roomaankii baadariga) “ka qaaday kan joogtada ah,” ama waxay u akhrisanaan lahayd, “awooddii baadariga ayaa qaaday adeegga macbudka quduuska ah ee Masiixa.” Runtii waxay baraan beenkan. Waxay ku adkaystaan in mugdigii xukunka baadarigu uu fahamka runta ah ee adeegga quduuska ah ee Masiixa ka saaray maanka dadka.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Haddana erayga loo tarjumay “qaadid,” macnihiisu ma aha in la fogeeyo; wuxuu ka dhigan yahay in kor loo qaado oo la sarraysiiyo. Haddii kuwa isku sheega khubarada luqadaha Kitaabka Quduuska ah ay si sax ah ugu dabaqi lahaayeen macnaha erayga Cibraaniga ah ee “rum” tuduca, tarjumaaddoodu waxay qasab ku noqon lahayd inay tidhaahdo, “awoodda baadarinimada ayaa adeegga Masiixa ee meesha quduuska ah kor u qaaday oo sarraysiisay.” Goormay baadarinimadu weligeed kor u qaadday oo sarraysiisay Masiixa?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Waxay doonayaan inay ku khasbaan qeexidda erayga Cibraaniga ah “sur” erayga Cibraaniga ah “rum.” Daanyeel wuxuu adeegsadaa erayga “sur,” oo macnihiisu yahay ka qaadid, isagoo la xiriirinaya “kan maalinlaha ah” laba aayadood oo kale; laakiin aayadda kow iyo tobnaad, Daanyeel wuxuu doortay erayga “rum” oo macnihiisu yahay kor u qaadid iyo sarraysiin. Ma aha oo keliya in isku-darka sheekooyinka mala-awaalka ah ee ku saabsan aayaddan uu yahay nacasnimo, sababta oo ah qalloocinta macnaha erayga loo tarjumay “la qaado,” balse weligeed ma jirin waqti adeegga Masiixa ee meesha quduuska ah si uun dadka looga qaaday.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Laakiin ninkanu, maxaa yeelay weligiis buu sii jiraa, wuxuu leeyahay wadaadnimo aan isbeddel lahayn. Sidaas daraaddeedna wuu awoodaa inuu si buuxda u badbaadiyo kuwa Ilaah ugu yimaada isaga, maadaama uu weligiis nool yahay inuu u shafeeco falo aawadood. Cibraaniyada 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

In la sheego, sida ay culimada fiqiga ee Adventist-ku sameeyaan, iyagoo isku dayaya inay ku taageeraan adeegsiga beenta ah ee aayaddan, in uu jiray waqti ay baabannimadu ku dhaqantay nooc awood ah oo ay kaga saarto shafeecada Masiixa ee macbudka, waa wax aan caqli gal ahayn!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Laakiin culimadu ma baraan in aayaddu sheegaysaa in wadaadnimada baadarigu kor u qaadday oo weyneysiisay adeegga Masiixa ee meesha quduuska ah. Waxay ka leexdaan macnaha erayada Daanyeel, iyo talada la waxyooday ee Ellen White, si ay u baraan waxa ay doortaan inay baraan iyagoo ka soo horjeeda markhaatiga erayada Daanyeel.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Haa, isagu xataa wuxuu isku weyneeyey ilaa Amiirka ciidanka; oo isaga aawadiis allabarigii joogtada ahaa waa laga qaaday, oo meeshiisii quduuska ahaydna waa la dumiyey. Daniel 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Fiqiyaasha waxay baraan in aayaddu ka dhigan tahay, “awoodda baabnimada ayaa lagaga qaaday hawshii Masiixa ee macbudka,” waxaana ka-qaadista hawsha Masiixa ee macbudka ee maskaxda dadka lagu taageeraa xaqiiqda ah in, iyadoo ka-qaadistaas lala xidhiidhinayo, meeshii “macbudkiisa” Masiixa “la tuuray hoos.” Ma jiro xataa hal aayad oo ku jirta Erayga Ilaah oo caddaynaysa in macbudka jannada, oo ah meesha Masiixu ku guto shafeecadiisa, weligiis la tuuray hoos. Sidoo kale ma jiro marag Qorniin ah oo caddaynaya in jannada lafteeda, oo ah “meesha macbudkiisa”, weligeed la tuuray hoos. Mar kale, fiqiyaashu waxay isa saaraan wax ka sarreeya nebi Daa’uud? Wait need Daniel not Daa'uud. Let's correct.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Khubarada la sheegto ee afka Cibraaniga ku adkaysanaya waxay ku doodayaan in aayaddaas erayga Cibraaniga ah ee “rum” loo fahmo isagoo wata macnaha erayga Cibraaniga ah ee “sur.” Waxay kaloo ku adkaysanayaan in erayga Cibraaniga ah ee “miqdash” loo fahmo sida erayga Cibraaniga ah ee “qodesh.” “Miqdash” iyo “qodash” labadaba si fudud ayaa loogu turjumaa “meesha quduuska ah” buugga Daanyeel, hase yeeshee waxay leeyihiin macnayaal kala duwan. “Miqdash” waxay u taagan tahay meel kasta oo quduus ah, ha ahaato meesha quduuska ah ee Ilaah ama meel quduus ah oo jaahil ah. Waa erayga guud ee meesha quduuska ah, laakiin “qodesh” Kitaabka Quduuska ah gudaheeda waxaa keliya loogu adeegsadaa inuu u taagnaado meesha quduuska ah ee Ilaah.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Daaniyeel wuxuu yaqaanay farqiga u dhexeeya macbud jaahil ah iyo macbudka Ilaah. Haddii Daaniyeel uu aqoonsan lahaa macbud jaahil ah, wuxuu adeegsan lahaa erayga “miqdash.” Waxaa ila ah wax lala yaabo in kuwa loo malaynayo inay yihiin khubarada afka Cibraaniga aanay marnaba ka hadlin xaqiiqda ah in afar aayadood oo isdaba joog ah uu Daaniyeel labada erayba saddex jeer ku adeegsado. Isticmaalka Daaniyeel ee labada eray ee Cibraaniga ah, oo labadaba loo tarjumay “macbud,” ayaa qeexaya macnaha uu Daaniyeel doonayay in la fahmo.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> Hubaal, isagu wuu isa sarraysiiyey xataa ilaa Amiirkii ciidanka; oo allabarigii joogtada ahaa ayaa isaga aawadiis laga qaaday, meeshii meeshiisa quduuska ahna waa la dumiyey. Oo ciidan baa isaga loo siiyey inay ka gees noqdaan allabarigii joogtada ahaa xadgudub aawadiis, oo runtii dhulkay ku tuurtay; wayna ku hawlgashay, wayna barwaaqowday. Markaasaan maqlay quduus keli ah oo hadlaya, oo quduus kale ayaa ku yidhi quduuskaas hadlaya, Ilaa goormaa aragtida ku saabsan allabarigii joogtada ahaa, iyo xadgudubka baabbaʼga keenaya, ay quduuska iyo ciidankaba u dhiibaysaa in cagaha lagu tunto? Oo isna wuxuu igu yidhi, Ilaa laba kun iyo saddex boqol oo maalmood; markaasaa quduuska la nadiifin doonaa. Daanyeel 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

Qoraalka laftiisa ee ka kooban aasaaska Adventism-ka, Daanyeel wuxuu adeegsadaa laba eray oo Cibraani ah oo kala duwan, kuwaas oo labadaba loo turjumo “meesha quduuska ah.” Aayadaha saddex iyo tobnaad iyo afar iyo tobnaad Daanyeel wuxuu doortay inuu adeegsado erayga Cibraaniga ah ee “meesha quduuska ah,” kaas oo Kitaabka Quduuska ah gudaheeda loo isticmaalo oo keliya in lagu tilmaamo meesha quduuska ah ee Ilaah; laakiin aayadda kow iyo tobnaad, Daanyeel wuxuu adeegsaday erayga guud ama nooca guud ee Cibraaniga ah, kaas oo noqon kara meesha quduuska ah ee Ilaah, ama wuxuu noqon karaa meel quduus ah oo jaahil ah.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Haddii Daanyeel doonayay inuu “meesha quduuska ah” ee aayadda kow iyo tobnaad ku aqoonsado inay tahay meesha quduuska ah ee Ilaah, wuxuu adeegsan lahaa isla erayga Cibraaniga ah ee uu laba jeer ku adeegsaday saddexda aayadood ee ku xiga. Waa wax si buuxda u cad in Daanyeel kala soocayay meel quduus ah oo jaahilnimo ah oo ku jirta aayadda kow iyo tobnaad iyo meesha quduuska ah ee Ilaah ee ku jirta aayadaha saddex iyo tobnaad iyo afar iyo tobnaad! Hase ahaatee, kuwa sakhraamiinta ah ee reer Efrayim waxay ku doodaan in “meeshii meesha quduuskiisa” oo “la dumiyey” ee ku jirta aayadda kow iyo tobnaad ay ahayd meesha quduuska ah ee Ilaah, in kastoo ay ka fogaadaan erayga “meel.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Waxay baraan in baabbanimadu ay ka qaaday Masiixa adeeggiisii shafeeco, oo ay hoos u dhigtay runta quduuska samada. Laakiin Daanyeel si cad buu u sheegay in “quduuska” ku xusan aayadda kow iyo tobnaad uusan ahayn quduuska Ilaah, balse uu ahaa quduus jaahilnimo. Daanyeel sidoo kale si la mid ah ayuu u caddeeyey in aan “quduuska” la hoos dhigin, balse la hoos dhigay “meesha” quduuskiisa.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Iyagoo diidaya inay qiraan isu-beddelka jinsiyeed ee ula-kaca ah ee ku jira aayadaha sagaalaad ilaa laba-iyo-tobnaad, fiqiga-yahannada casriga ahi waxay qaateen qeexidda “kan joogtada ah” ee ka soo farcantay Protestantnimada riddowday, waxayna bilaabeen inay dhisaan aasaas ku dul yaal ciidda mala-awaalka aadanaha, dhaqanka la iska dhaxlo, iyo caadada. Markay gaadhaan aayadda kow-iyo-tobnaad, xataa waxay diidaan taladii waxyoonaysnayd ee Sister White oo aqoonsatay in fahamkii Miller ee “kan joogtada ah” inuu yahay heesinnimo uu sax ahaa, waxayna bilaabaan inay adeegsadaan farsamada marin-habaabinta iyo mala-awaalka si ay u difaacaan jacaylkooda fiqiga Kaatooligga iyo Protestantka.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Waxay Roomaankii jaahiliga ahaa aayadda uga dhigeen Roomaankii baadariga, waxayna ereyga macnihiisu yahay “kor u qaadid oo maamuusid” ku khasbeen qeexidda “ka qaadid”. Waxay astaanta shaydaanniga ah ee “kan maalinlaha ah” ku qeexaan calaamad Ilaah leh, dabadeedna waxay ku adkaystaan in macbud jaahili ahi yahay macbudkii Ilaah, iyagoo ka leexanaya tixraaca tooska ah ee “meesha” quduuska ah. Oo kuwa “aan wax baran” (sida Ishacyaah u aqoonsado), kuwaas oo wax uun fahmi doona haddii kuwa “wax bartay” u sheegaan in ay sidaas tahay, waxay aqbalaan saxanka sheekooyinka mala-awaalka ah ilaa halaaggooda.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Waxaan sii wadi doonnaa ka fiirsashadeenna ku saabsan korodhka aqoonta ee riyada Miller loogu matalay sidii jawharado maqaalka xiga.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Rasuul Bawlos wuxuu nooga digayaa in ‘qaar ay iimaanka ka leexan doonaan, iyagoo dheg u dhigaya ruuxyo wax sasaba iyo caqiidooyin jinniyo.’ Tanu waa waxa aynu filan karno. Imtixaannadeenna ugu waaweyn waxay ka iman doonaan dabaqaddaas kuwii mar runta difaaci jiray, hase ahaatee ka jeesta oo dunida u noqda, kuna tunta cagahooda nacayb iyo quudhsasho. Ilaah wuxuu leeyahay hawl ay addoommadiisa aaminka ah qabanayaan. Weerarrada cadowga waa in lagaga horyimaaddaa runta eraygiisa. Beentu waa in la qaawiyo, dabeecaddeeda runta ahna waa in la muujiyo, iftiinka sharciga Rabbiga Yehowahna waa inuu ka ifaa gudcurka akhlaaqeed ee dunida. Waa inaynu soo bandhignaa sheegashooyinka eraygiisa. Dambi-la’aan nalooma tixgelin doono haddii aynu dayacno waajibkan culus. Laakiin intaynu u taagan nahay difaaca runta, yeynan u istaagin difaaca nafteena, oo aynaan buuq weyn ka samayn in laynoogu yeedho inaan qaadanno cay iyo been-abuur. Yeynan isu nixin nafteena, laakiinse aad aynu ugu hinaasno sharciga Kan ugu Sarreeya.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Rasuulku wuxuu leeyahay, ‘Waqtigu waa iman doonaa markayayan u adkaysan doonin cilmiga qumman; laakiin damacyadooda ayay raaci doonaan oo isugu urursan doonaan macallimiin, iyagoo dhego cuncunaya leh; oo dhegahooda ayay runta ka jeedin doonaan, waxaana loo leexin doonaa sheekooyin mala-awaal ah.’ Dhinac kasta waxaan ku aragnaa rag si fudud loogu qafaasho mala-awaallada khiyaanada leh ee kuwa erayga Ilaah waxba kama jiraan ka dhiga; laakiin marka runta hortooda la keeno, waxaa ka buuxa samir-darro iyo cadho. Habase yeeshee waanada rasuulku u jeedinayo addoonka Ilaah waa tan, ‘Wax walba ku feejignow, dhibaatada u adkayso, shuqulka wacdiyihii injiilka samee, adeeggaagana caddayn buuxda sii.’ Wakhtigiisii qaar baa ka tagay qaddiyadda Rabbiga. Wuxuu qorayaa, ‘Demas waa iga tegey, isagoo jeclaaday dunidan haatan taal;’ mar kalena wuxuu leeyahay, ‘Iskandar tumaalkii naxaasta ahaa shar badan buu igu sameeyey, Rabbigu ha ugu abaalgudo sida shuqulladiisu yihiin, kaas adiguna ka digtoonow; waayo, hadalladayadii aad buu uga soo horjeestay.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Nebiyada iyo rasuulladu waxay la kulmeen imtixaanno isu eg oo mucaaradad iyo cay ah, oo xataa Wankii Ilaah ee aan iin lahayn waxaa lagu jirrabay wax kasta sida innagaba naloo jirrabo. Isagu wuxuu u adkaystay diidmada dembilayaasha ee isaga ka geesta ahayd.”

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Digniin kasta oo wakhtigan quseeya waa in si daacad ah loo gaadhsiiyaa; hase yeeshee, ‘addoonka Rabbigu ma aha inuu murmo; laakiinse ha u roonaado dadka oo dhan, ha ahaado mid wax bari kara, dulqaad badan; isagoo qabowaan kuwa is-hor-taagaya ku waaninaya.’ Waa inaynu si taxaddar leh u xafidnaa erayada Ilaaheenna, si aynaan ugu wasakhoobin hawlaha khiyaanada leh ee kuwa iimaanka ka tegey. Waa inaynu ruuxooda iyo saamayntooda kaga hortagnaa isla hubkii uu Sayidkeennii adeegsaday markii amiirka gudcurku soo weeraray,—‘Waa qoran tahay.’ Waa inaynu barannaa sida erayga Ilaah si xeel dheer loogu adeegsado. Waano ahaan waxaa la yidhi, ‘Ku dadaal inaad naftaada u muujiso mid Ilaah ka raalli ka yahay, sida shaqaale aan u baahnayn inuu ceeboobo, oo si qumman u kala qaybinaya erayga runta.’ Waa inay jirtaa hawl kar ah iyo duco kulul iyo iimaan, si loola kulmo qaladka qalloocan ee macallimiinta beenta ah iyo kuwa dadka duufsada; waayo, ‘maalmaha ugu dambeeya waxaa iman doona wakhtiyo dhib badan. Waayo, dadku waxay ahaan doonaan kuwo naftooda jecel, maal-jecel, faan badan, kibir badan, caytama, waalidkood ku caasiya, aan mahadnaq lahayn, aan quduus ahayn, aan lahayn kalgacal dabiici ah, axdi-jabiyaal, kuwa been ku ashtakeeya, aan isxakamayn lahayn, qalafsan, neceb kuwa wanaagsan, khaa’iniin, madax-adayg badan, isla weyn, raaxo-jecel ka badan Ilaah-jecel; iyagoo leh ekaan cibaado, laakiin inkiraya xooggeeda: kuwaas oo kale ka leexo.’ Erayadani waxay sawirayaan dabeecadda ragga ay addoommada Ilaah la kulmi doonaan. ‘Kuwa been ku ashtakeeya,’ ‘kuwa neceb kuwa wanaagsan,’ waxay weerari doonaan kuwa daacadda u ah Ilaahooda wakhtigan xumaaday. Laakiin safiirka Samadu waa inuu muujiyo ruuxii ka dhex muuqday Sayidka. Is-hoosaysiin iyo jacayl ayuu ugu hawlgeli doonaa badbaadinta dadka.”

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “Bawlos wuxuu sii wadaa hadalkiisa ku saabsan kuwa ka soo horjeeda shuqulka Ilaah, isaga oo u barbar dhigaya nimankii dagaalka ku qaaday kuwii aaminka ahaa wakhtigii reer binu Israa’iil hore. Wuxuu leeyahay: ‘Haddaba sida Yannes iyo Yambrees uga hor yimaadeen Muuse, sidaas oo kalena kuwani runta way iska caabiyaan; waa niman maskaxdoodu kharriban tahay oo iimaanka laga diiday. Laakiinse intaas ka sii socon maayaan; waayo nacasnimadoodu dadka oo dhan bay u muuqan doontaa, sida tii kuwii kalena u muuqatay.’ Waxaynu og nahay in wakhtigu soo dhow yahay marka la muujin doono nacasnimada ah in Ilaah lala dagaallamo. Waxaynu awoodnaa inaynu ku sugno samir deggan iyo kalsooni, in kastoo si kastaba loo caydo oo loo quudhsado; waayo ‘ma jiro wax qarsoon oo aan la muujin doonin,’ kuwa Ilaahna maamuusa isaga ayaa ku maamuusi doona dadka iyo malaa’igta hortooda. Waa inaynu ka qayb qaadannaa silica dib-u-habeeyayaashii. Waxaa qoran, ‘Cayda kuwii ku caayay ayaa igu dhacday.’ Masiixu wuxuu garanayaa murugadeenna. Midkeenna qudhiis looguma yeedhin inuu iskutallaabta keligiis qaado. Ninkii silica lahaa ee Kalfaari waxaa taabta dareenka hooggayaga, oo sida uu isagu u xanuunsaday markii la jirrabay, ayuu sidoo kale awoodaa inuu caawiyo kuwa murugada iyo imtixaanka ugu jira aawadiis. ‘Haa, oo kulli kuwa doonaya inay si cibaado leh ugu noolaadaan Masiix Ciise waa la silcin doonaa. Laakiinse nimanka sharka leh iyo kuwa wax khiyaaneeya way ka sii dari doonaan oo ka sii dari doonaan, iyaga oo wax khiyaanaynaya oo la khiyaanaynayo. Laakiinse ku sii jir waxyaalihii aad baratay.’ Review and Herald, January 10, 1888.”

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