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# Elijah - Number Six

Eliyaah - Lixaad##

Ten Tests

Toban Imtixaan

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Waxaan ka hadalnay astaanta Eliiyaah, oo hadda waxaannu adeegsanaynaa taariikhaha Buur Karmel iyo Buur Siinay si aynu u muujinno hab imtixaan oo tartiib-tartiib u socda oo ku wajahan geeska Protestantism-ka, iyo horumar siyaasadeed oo tartiib-tartiib ah oo ku saabsan geeska Republicanism-ka, kaas oo la barbar socda geeska Protestantism-ka.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Qoraalkii ugu dambeeyey wuxuu ka shaqaynayey fallaagadii ku qoran Tirintii cutubyada saddex iyo tobnaad iyo afar iyo tobnaad, taas oo lagu aqoonsado imtixaankii tobnaad ee ugu dambeeyey ee reer binu Israa’iilkii hore ka dib gudubkoodii Badda Cas. Taariikhdu waxay la jaanqaaddaa dhaqdhaqaaqii bilowga ahaa ee taariikhda Millerite-ka, hase yeeshee sidoo kale waxay la jaanqaaddaa taariikhda dhaqdhaqaaqa ugu dambeeya ee Ilaah. Hawsha dhammaan saddexda malaa’igood ee Muujintii afar iyo tobnaad waxaa dhammaystira dhaqdhaqaaq bilowga ka jira iyo dhaqdhaqaaq dhammaadka ka jira.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Malaa’igta ku midoobaya ku dhawaaqidda farriinta malaa’igta saddexaad waa inuu dhulka oo dhan ku iftiimiyaa ammaantiisa. Halkan waxaa lagu sii sheegay hawl gaadhaysa dunida oo dhan iyo xoog aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin ammaanan oo ka mid ah xoogga Ilaah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo adeegga wacdinta ah oo dunida ku yaal, waddammo qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee abid lagu arkay dal kasta tan iyo Dibuhabayntii qarnigii lix iyo tobnaad; hase ahaatee, kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Inta u dhexaysa taariikhda dhaqdhaqaaqii bilowga iyo dhaqdhaqaaqii dhammaadka, waxaynu ka helaynaa taariikhda kaniisadda La’odikiya. Malaa’igta dhulka ku iftiimisa ammaanteeda waxaa si cad loogu aqoonsaday inay tahay dhaqdhaqaaq, ee aanay ahayn kaniisad.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Baabuloon, wakhtiga nebiyaddan lagu muujiyey, waxaa laga sheegay: ‘Dembiyadeedii waxay gaadheen ilaa samada, oo Ilaahna wuu soo xusuustay xumaatooyinkeedii.’ Muujintii 18:5. Waxay buuxisay qiyaastii eeddeeda, oo halaagguna wuxuu ku sigtay inuu ku soo dego. Laakiin Ilaah weli wuxuu Baabuloon ku leeyahay dad; oo ka hor booqashada xukummadiisa kuwaas aaminka ah waa in laga yeedhaa, si aanay uga qayb noqon dembiyadeeda oo aanay ‘belaayooyinkeeda u helin.’ Sidaas daraaddeed dhaqdhaqaaqa uu astaan uga yahay malaa’igta samada ka soo degaysa, dhulkana ku iftiiminaysa ammaanteeda iyadoo cod weyn si xoog leh ugu qaylinaysa, kuna dhawaaqaysa dembiyada Baabuloon. Farriinteeda la xidhiidha waxaa la maqlayaa baaqa leh: ‘Ka soo baxa iyada, dadkaygow.’ Ogeysiisyadani, iyagoo ku midoobaya farriinta malaa’igta saddexaad, waxay ka kooban yihiin digniinta ugu dambaysa ee la siinayo dadka dhulka deggan.” Murankii Weynaa, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Nabiyada oo dhammu way isku waafaqaan, oo dhammaantood waxay si ka sii gaar ah u tilmaamaan “maalmaha ugu dambeeya” intay u tilmaamaan maalmaha lagu dhawaaqay waxsii sheegyadii. Tusaale ahaan dhacdadan, malaa’igta Muujintii siddeed iyo tobnaad waxaa loo ahaa, welina loo yahay, astaan ahaan malaa’igta Muujintii toban. Labaduba dhulka ayay ku iftiimiyaan ammaanteeda marka ay soo degto. Walaasha White waxay aqoonsataa malaa’igta kowaad ee ku qoran buugga Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Ciise wuxuu u diray malaa’ig xoog badan inay soo degto oo uga digto dadka dhulka deggan inay isu diyaariyaan muuqashadiisa labaad. Intii malaa’igtu ka baxaysay hortiisa Ciise ee samada, iftiin aad u dhalaalaya oo ammaan badan ayaa hortiisa sii marayay. Waxaa laygu sheegay in hawshiisu ahayd inuu dhulka ku iftiimiyo ammaantiisa oo uu dadka uga digo cadhada Ilaah ee imanaysa.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Malaa’igtaas Muujintii siddeed iyo tobnaad waxay soo degtay Sebtembar 11, 2001. Waxaana hore loogu sii tusaaleeyey malaa’igtii soo degtay Agoosto 11, 1840. Ishacyaah cutubka lixaad, Ishacyaah waxaa la tusay macbudka jannada ku jira iyo ammaanta Ilaah. Aayadda saddexaad ee cutubka lixaadna waxay caddaynaysaa in dhulka oo dhan uu ka buuxo ammaanta Ilaah. Taasu waxay dhacdaa marka malaa’igta Muujintii siddeed iyo tobnaad ay soo degto.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Oo markaas dabadeed waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh amar weyn; oo dhulkana waxaa iftiimiyey ammaanteedii. Muujintii 18:1.

Verse three of Isaiah six identifies the same history.

Aayadda saddexaad ee Ishacyaah lix waxay tilmaamaysaa isla taariikhdaas.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Mid baa midkii kale ugu qayliyey, oo yidhi, Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhan waxaa ka buuxa ammaantiisa. Ishacyaah 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Walaashii White waxay isu keentaa aragtidii Ishacyaah ee meesha quduuska ah iyo dhaqdhaqaaqa Muujintii siddeed iyo tobnaad.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Serafiimta carshiga hortiisa jooga ayaa si aad ah uga buuxa cabsi-qaddarin leh markay fiirinayaan ammaanta Ilaah, sidaas darteedna hal ilbidhiqsi xataa iskuma eegaan is-raalli ahaansho, ama inay naftooda ama midba midka kale la yaabaan. Ammaantooda iyo sharaftoodu waxaa iska leh Rabbiga Ciidammada, kan sarreeya oo kor loo qaaday, oo huwadkiisa ammaantiisu macbudka ka buuxdo. Markay arkaan mustaqbalka, marka dhulka oo dhammu ka buuxsami doono ammaantiisa, heesta guusha leh ee ammaanta ah ayaa midba midka kale uga yeedhaysa laxan macaan, ‘Quduus, quduus, quduus waxaa ah Rabbiga Ciidammada.’ Waxay si buuxda ugu qanacsan yihiin inay Ilaah ammaanaan; oo hortiisa, hoos qoslkiisa oggolaanshaha, wax intaas ka badan ma jecla. Qaadista suuraddiisa, samaynta adeeggiisa, iyo caabudiddiisa, himiladooda ugu sarraysa si buuxda ayaa loogu gaadhay.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Riyadii la siiyey Ishacyaah waxay metelaysaa xaaladda dadka Ilaah ee maalmaha ugu dambeeya.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yooxanaa ee Muujintii cutubka toban iyo weliba cutubka siddeed iyo toban, iyo Ishacyaah ee cutubka lixaad, iyadoo lagu darayo faallada Sister White, waxay tusaalooyinkan oo dhan ee dhulku ku iftiimayo ammaanta Ilaah dhigayaan isla bartaas taariikhda. Dunida oo dhammu waxay markhaati ka ahayd dhacdooyinkii dhacay Sebtembar 11, 2001. Taariikhda isdaba-joogga ah ee dhaqdhaqaaqii Millerite-ka ee ku dhammaatay 1863, waxay ahayd astaan u ah taariikhda marka malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad soo degto, iyadoo ay la socoto taariikhda la xidhiidha malaa’igtii ku soo degtay Muujintii cutubka toban. Iyadoo mabaadi’dan bilowga ahi meel ku sugan yihiin, waxaynu ku noqon doonnaa habka tijaabada ee lagu matalay Tirintii cutubka afar iyo tobnaad. Ka dib markii Muuse u duceeyey fallaagadii doonaysay inay Masar ku noqdaan oo ay dhagax ku dilaan Yashuuca iyo Kaaleeb, Ilaah wuu aqbalaa shafeecadii Muuse.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Markaasaa Rabbigu wuxuu yidhi, Waan saamaxay sida eraygaaga ah; laakiinse sida runta ah ee aan u noolahay, dhulka oo dhan waxaa ka buuxsami doona ammaanta Rabbiga. Maxaa yeelay nimankaas oo dhan oo arkay ammaantayda iyo calaamooyinkaygii aan ku sameeyey Masar iyo cidlada, haddana imminka toban jeer i tijaabiyey oo aan codkayga dhegaysan, hubaal iyagu ma arki doonaan dalkii aan ugu dhaartay awowayaashood, oo midkoodna kuwa iga cadhaysiiyey ma arki doono. Laakiinse addoonkayga Kaaleeb, maxaa yeelay ruux kale ayuu la jiray, oo si buuxda ayuu ii raacay, isaga waxaan gelin doonaa dalkii uu galay, farcankiisuna way dhaxli doonaan. Tirintii 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Taariikhda halkan ku matalan ee Tirintii afar iyo tobnaad waa imtixaankii ugu dambeeyey ee reer binu Israa’iiltii hore, fashilkooduna wuxuu u xaqiijiyey dhimasho cidlada dhexdeeda afartaasatan sano ee ku xigay. Taariikhdu si toos ah bay ula xidhiidhaa Muujintii siddeed iyo tobnaad, waayo halkaas Ilaah wuxuu ku dhawaaqay in “sida runta ah” Ilaah u nool yahay, “dhulka oo dhan waxaa ka buuxsami doona ammaanta Rabbiga.” Waa hadal aad u xooggan oo Ilaah ku dejiyey diiwaankan taariikhiga ah, isagoo sidaas yeelayana wuxuu carrabka ku adkaynayaa in taariikhda ku matalan cutubyada saddex iyo tobnaad iyo afar iyo tobnaad ee Tirintii ay hore u sii tilmaamaysay dhaqdhaqaaqa xoogga badan ee malaa’igta Muujintii siddeed iyo tobnaad. Maxaa yeelay Muujintii siddeed iyo tobnaad waa dhammaadka dadka hadhay ee Ilaah, bilowga dadka hadhay ee Ilaahna sidoo kale waxaa lagu sawiray qaybta aynu ka fiirsanayno ee kitaabka Tirintii.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

11-kii Agoosto, 1840, markii la oofiyey wax sii sheegid ku saabsan Islaamka oo ah hooggii labaad, dadkii axdiga la doortay ee hore waxaa lagu tijaabiyey farriintii Eliyaah oo hadda la caddeeyey inay sax tahay.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

11-kii Sebtembar, 2001, markii ay rumoowday waxsii-sheegid Islaamku leeyahay oo ku saabsan hoogga saddexaad, dadkii axdigii la doortay ee hore waxay calaamadeeyeen bilowgii xukunka kuwa nool, taas oo ahayd farriintii Eliyaah oo goor dhow la caddeeyey inay sax tahay.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Farriintii Eliiyaah ee taariikhda Millerite-ka waxa lagu dejiyey gudaha macnaha wakhtiga nebiyadeed. Farriintii Eliiyaah ee Sebtembar 11, 2001 waxa lagu dejiyey gudaha macnaha ku-celcelinta taariikhda. Sebtembar 11, 2001 waxay ku celisay taariikhda Agoosto 11, 1840, waayo labada taariikhoodba waxay metelaan dhammaystirka wax sii sheegid ku saabsan Islaamka, oo labaduba waxay calaamadiyaan soo-degidda malaa’igta, taas oo Sister White ay tidhi “ma aha qof ka yar Ciise Masiix.” In kasta oo Sister White aanay marnaba ka odhan malaa’igta Muujintii siddeed iyo tobnaad “ma aha qof ka yar Ciise Masiix” sida ay uga tidhi malaa’igta Muujintii tobnaad, haddana malaa’igta Muujintii siddeed iyo tobnaad waxay dhulka ku iftiimisaa ammaanteeda “isaga,” Qorniinkuna si cad bay u muujinayaan in ay tahay ammaanta Ciise Masiix tan iftiimisa dhulka.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Qalabkii xukunka ee keenay imtixaankii Protestant‑ka bilowgii wuxuu ahaa dhaqdhaqaaqii Millerite sida uu u metelay Eliyaah. Qalabkii xukunka ee keenaya imtixaanka Seventh-day Adventism dhammaadka waa dhaqdhaqaaqa Eliyaah sida ay u metelayaan boqol iyo afar iyo afartan kun. Astaanta Eliyaah waxay leedahay wax ka badan hal macne, oo in kasta oo uu matalo Miller iyo dhaqdhaqaaqii Millerite, haddana wuxuu kaloo matalaa boqol iyo afar iyo afartan kun.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Muuse oo joogay buurta isbeddelka wuxuu markhaati u ahaa guushii Masiixa ee dembiga iyo dhimashada. Wuxuu matalayay kuwa xabaasha ka soo bixi doona sara-kicidda kuwa xaqa ah. Eliyaahna, oo samada loo qaaday isagoon dhimasho arag, wuxuu matalayay kuwa dhulka ku noolaan doona imaatinka labaad ee Masiixa, oo ‘la beddeli doono, daqiiqad gudaheed, ilbidhiqsi gudaheed, marka buunka ugu dambeeya la yeedho;’ markii ‘kan dhimanayaa uu xidhan doono dhimasho-la’aanta,’ iyo ‘kan qudhmaana uu xidhan doono qudhun-la’aanta.’ 1 Korintos 15:51-53. Ciise waxaa huwisay nuurka samada, sida uu u muuqan doono markuu yimaado ‘markii labaad, isagoo aan dembi u ahayn badbaado.’ Waayo, wuxuu iman doonaa ‘ammaanta Aabbihiis isaga iyo malaa’igta quduuska ah.’ Cibraaniyada 9:28; Markos 8:38. Ballanqaadkii Badbaadiyaha ee xertii hadda waa rumoobay. Buurta dusheeda boqortooyada ammaanta ee mustaqbalka ah waxaa lagu muujiyey si yar,—Masiixu waa Boqorka, Muuse waa wakiilka quduusiinta sara kacay, Eliyaahna kuwa la beddelay.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Dadka axdiga leh ee la dhaafo waa intooda badan tobankii marka loo eego labadii. Kuwo badan baa loo yeedhaa, laakiin kuwo yar baa la doortaa. Guul-darradii imtixaankii tobnaad waxay ku salaysnayd in warbixintii xumayd ama warbixintii fiicnayd ee Dalka Ballanqaadka la diiday ama la aqbalay. Sidaas daraaddeed, taariikhda halkan lagu muujiyey waxay caddaynaysaa in guusha ama guul-darrada ku jirta taariikhda imtixaanka isdaba-joogga ahi ay ku tiirsan tahay doorasho u dhexaysa laba hab-raac oo fasira isla xogtaas.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Labadii iyo tobanka basaasiinba way arkeen Dhulkii Ballanqaadka, laakiin laba gunaanad oo kala duwan ayaa laga soo saaray waxa Dhulkii Ballanqaadku metelayey. Mid ka mid ah warbixinnada waxaa kiciyey cabsi bani-aadmi, ta kalena iimaan. Mid waxay muujisay rabitaan lagu diido hoggaaminta Ilaah oo dib loogu laabto addoonsigii Masar, warbixinta kalena waxay muujisay rabitaan lagu aamino hoggaaminta Ilaah oo hore loogu sii socdo Dhulkii Ballanqaadka.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Dhaqdhaqaaqii Miller-ka, intooda badan waxay kaloo doorteen inay ku noqdaan addoonsigii Baabuloon oo ay gabdhaheeda noqdaan, taasina waxay ahayd muujintii go’aankoodii ay ku diideen farriintii nebinnimada ee malaa’igta kowaad. Milleriyiintii aaminka ahaa waxay doorteen inay raacaan farriintii nebinnimada ee malaa’igta kowaad, xataa ka dib fashilka muuqda ee niyad-jabkii ugu horreeyey gugii 1844. Taariikhda Tirintii waxay soo bandhigaysaa laba “warbixinood” oo kala duwan oo ay keeneen laba-iyo-tobankii basaasiin, kuwaas oo metelaya laba falanqayn oo kala duwan oo isla farriinta nebinnimada ah. Sannadkii 1863, Adventism-ka La’odikiya ma ay aqbalin farriin nebinnimo; waxay diideen farriin nebinnimo oo hore loo aasaasay. Sannadkii 1863, Adventism-ka La’odikiya waxay ku noqotay oo aqbashay hab-raacii Kitaabiga ahaa ee ka soo horjeeday William Miller intii uu jiray adeeggiisa oo dhan. Kuwii diiday farriintii nebinnimada oo doonayay inay addoonsi ku noqdaan waxaa lagu metelay fallaagadii Tirintii afar iyo tobnaad, kuwaas oo ugu dambayntii cidlada ku dhex dhintay.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Tirada toban, marka loo eego astaamo ahaan, sida astaamaha oo dhammu leeyihiin, waxay leedahay wax ka badan hal macne. Macnaheeda astaameed waa in lagu gartaa macnaha guud ee tuduca ay ku taal. “Toban” oo ah astaan waxay meteli kartaa cadaadis. Waxay meteli kartaa imtixaan. Waxay meteli kartaa isbahaysiga tobanka-geesoodka ah ee boqorrada Yurub, qabiilooyinka woqooyi ee reer binu Israa’iil iyo Qaramada Midoobay. Kaniisadda Simurna dhexdeeda dadka Ilaah waxaa loo qoondeeyey inay toban maalmood dhib ku jiraan.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Ha ka baqin waxyaalaha aad ku xanuunsan doonto; bal eeg, Ibliisku wuxuu qaarkiin ku tuuri doonaa xabsi, in laydin tijaabiyo aawadeed; oo waxaad yeelan doontaan dhibaatayn toban maalmood ah; daacad u noqo ilaa dhimashada, aniguna waxaan ku siin doonaa taajka nolosha. Muujintii 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Taariikhyahannadu waxay tilmaamaan cadaadintii uu Diocletian fuliyey ee taariikhda Simurna, waayo taas ayaa ahayd cadaadintii ugu daranayd ee taariikhda Simurna, waxayna socotay toban sannadood. Taariikhyahanno kale waxay aqoonsadaan toban cadaadis oo kala duwan taariikhda Simurna. Si kastaba ha ahaatee, waxaa fuliyey Rooma Boqortooyo, taas oo Daanyeel toddobaad lagu matalay toban gees. Tobankaas boqor waxay ahaayeen boqorradii, kuwaas oo lagu noocyeeyey Axaab oo sino la galay baabtiisnimada, waxayna ahaayeen aaladdii cadaadiska ee baabtiisnimadu u adeegsatay inay ku fuliso gawraca intii lagu jiray Qarniyadii Mugdiga. “Toban” waxay matalaysaa awoodda dawladeed ee u fulisa cadaadiska Yesebeel. Daanyeel cutubka koowaad, “toban” waxay astaan u tahay wakhti imtixaan.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Waxaan ku baryayaa, addoommadaada toban maalmood tijaabi; oo ha nala siiyo digir aan cunno, iyo biyo aan cabno. Markaas wejiyadayada ha lagugu hor fiiriyo, iyo wejiga dhallinyarada cunta qaybta hilibka boqorka; oo sidaad u aragto, addoommadaada ula dhaqan. Sidaas daraaddeed ayuu arrintan kaga aqbalay, oo toban maalmood tijaabiyey. Oo dhammaadkii tobanka maalmood wejiyadoodii waxay u muuqdeen kuwo ka qurux badan oo hilib ahaan ka buuran dhallinyaradii oo dhan oo cuni jirtay qaybta hilibka boqorka. Daanyeel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Tirintii afar iyo tobnaad, reer binu Israa’iil ee hore waxay Ilaah ka cadhaysiiyeen toban jeer, taas oo ka dhigan toban imtixaan oo dhacay muddo ka dib.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Laakiin sida runta ah oo aan u noolahay, dhulka oo dhan waxaa ka buuxsami doonta ammaanta Rabbiga. Waayo, nimankaas oo dhan oo arkay ammaantayda iyo calaamooyinkaygii aan ku sameeyey Masar iyo cidlada, oo haddana imminka i tijaabiyey toban jeer, oo aan codkayga dhegaysan—Tirintii 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Haddii aad internetka ka baadho fahamka waxa ay si gaar ah u metelaan sagaalkaas kacdoon ama imtixaannadii lagu dhacay, laga bilaabo samatabbixintii Badda Cas ilaa imtixaankii tobnaad, waxaad heli doontaa dhowr kala duwanaansho oo ku saabsan guuldarrooyinkee reer binu Israa’iil hore loo calaamadaynayo inay ka mid yihiin tobankaas imtixaan. Waxaan ku adkaysanayaa in samatabbixintii Badda Cas, oo si gaar ah loo aqoonsaday inay la jaanqaaddo Oktoobar 22, 1844, ay tahay bilowga tobanka imtixaan, sidaas darteedna ay tahay meesha laga bilaabayo tirinta imtixaannadii ka soo baxay 1844 ilaa 1863. Waxaa jiray hannaan imtixaan oo isdaba-joog ah oo bilaabmay 1798 markii kitaabka Daanyeel la furfuray, hannaan kaas oo daboolay taariikhda farriimaha malaa’igta koowaad iyo tan labaad, kuwaas oo ku dhammaaday imaatinkii malaa’igta saddexaad Oktoobar 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Minneapolis dhexdeeda Ilaah wuxuu dadkiisa siiyey dhagaxyo qaali ah oo runta ah, isagoo ku muujiyey qaabab cusub. Iftiinkaas samada ka yimid qaar baa ku diiday adayg oo dhan oo la mid ah kii Yuhuuddu ku diideen Masiixa, waxaana aad loo hadal hayey in lagu adkaysto calaamadaha qadiimiga ah. Laakiin waxaa jiray caddayn muujinaysa inayan garanayn waxa ay yihiin calaamadahaas qadiimiga ahi. Waxaa jiray caddayn, waxaana jiray dood ka timid Erayga oo isku bogsiinaysay damiirka; hase ahaatee, maanka ragga wuxuu ahaa mid ku go’an, oo la xidhay si aanu iftiinku u gelin, maxaa yeelay waxay go’aansadeen in taasu tahay qalad khatar ah oo meesha ka saaraya “calaamadaha qadiimiga ah,” halka aanay xitaa dhaqaajinaynin hal biin oo ka mid ah calaamadaha qadiimiga ah, balse ay fikrado qalloocan ka haysteen waxa ka kooban calaamadaha qadiimiga ah.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Dhammaadka wakhtiga ee 1844 wuxuu ahaa xilli ay dhaceen dhacdooyin waaweyn, isagoo indhahayaga yaabka leh u furay nadiifinta quduuska oo samada ka socotay, isla markaana xiriir go’aan leh la leh dadka Ilaah ee dhulka jooga, [sidoo kale] farriimihii malaa’igta koowaad iyo tan labaad iyo tan saddexaad, iyagoo babanaya calanka ay ku qornaayeen, ‘Amarrada Ilaah iyo rumaysadka Ciise.’ Mid ka mid ah astaamihii xuduudda ee farriintan hoosteeda wuxuu ahaa macbudka Ilaah, oo ay dadkiisa runta jecel ku arkeen samada, iyo sanduuqa axdiga oo ay ku jirtay sharciga Ilaah. Iftiinka Sabtida ee amarka afraad ayaa fallaadhihiisa xoogga badan ku iftiimiyey jidka kuwa ku xadgudba sharciga Ilaah. In kuwa sharka leh aanay ahayn kuwo aan dhimanayn waa astaan xuduudeed oo hore. Wax aan xusuusan karo oo kale oo hoos iman kara cinwaanka astaamaha xuduudaha hore ma jiro. Qayladan oo dhan ee ku saabsan beddelidda astaamaha xuduudaha hore waa mala-awaal keliya.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

22-kii Oktoobar, 1844, ayaa malaa’igtii saddexaad timid iyadoo farriin gacanteeda ku sidata.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Sida adeegiddii Ciise ay ku dhammaatay meesha quduuska ah, oo uu u gudbay meesha ugu quduusan, oo uu istaagay sanduuqii axdiga ee ay ku jirtay sharciga Ilaah hortiisa, wuxuu dunida u soo diray malaa’ig kale oo xoog badan oo sidday farriin saddexaad. Warqad duuban ayaa gacanta malaa’igta la geliyey, oo markay dhulka ku soo degtay iyadoo leh xoog iyo haybad, waxay ku dhawaaqday digniin cabsi leh, oo ay la socotay hanjabaaddii ugu daranayd ee abid dadka loo soo gudbiyo.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

22-kii Oktoobar, 1844, malaa’ig baa soo degay isagoo warqad duuban gacanta ku sida oo ay ahayd in dadka Ilaah cunaan. Caqiidooyinka “astaamaha xuduudaha” ah ee markaas la aqoonsaday waa in ama la cuno oo la aqbalo ama la diido oo aan la cunin. Markii malaa’igtii saddexaad timid iyadoo warqaddii duubnayd gacanta ku sida, farriinta ku jirtay warqaddaas duubnayd waxay matalaysay lix runood oo imtixaan ah. Lixdaas imtixaan waxaa loo aqoonsaday sida “waqtiga oo dhammaaday,” oo matalaya wax sii sheegidda laba kun iyo saddex boqol oo sannadood; xukunka, oo lagu matalay “nadiifinta meesha quduuska ah”; farriimaha saddexda malaa’igood; “sharciga Ilaah”; “Sabtida”; iyo xaaladda kuwii dhintay sida loogu matalay “nafta aan dhimasho lahayn ahayn.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Lixdaas runtaas dabcan way isu xiriiraan, hase yeeshee mid walba si gooni ah ayaa loogu aqoonsaday calaamado xuduudeed. Qaar ayaa laga yaabaa in aanay jeclayn in gudbidda wakhtiga lagu daro liiskan, laakiin si cad dad badan ayaa diiday runta ah in Oktoobar 22, 1844 ay ahayd rumoobid dhab ah oo wax sii sheegidda ah. Imtixaankaas way ku fashilmeen, taas oo dabcan ka hor istaagtay inay la halgamaan imtixaannadii xigay. Habka Ilaah ee imtixaamku marar badan ayaa loo caddeeyey inuu yahay hab socod ah oo horumaraya, kaas oo u baahan guul laga gaaro imtixaanka marka hore lagu siiyo, ka hor inta aan lagugu lug yeelan imtixaanka xiga.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Markii aannu bilownay in aannu soo bandhigno iftiinka ku saabsan arrinta Sabtida, ma aannu lahayn fikrad si cad loo qeexay oo ku saabsan farriinta malaa’igta saddexaad ee Muujintii 14:9–12. Culayska markhaatifurkayagu markii aannu dadka hor imanaynay wuxuu ahaa in dhaqdhaqaaqii weynaa ee imaatinka labaad uu Ilaah ka yimid, in farriimihii kowaad iyo labaad ay baxeen, iyo in tii saddexaad la bixin doono. Waxaannu aragnay in farriinta saddexaad ay ku xidhmaysay erayadan: ‘Waa kan dulqaadka quduusiinta; waa kuwan kuwa xajiya amarrada Ilaah iyo iimaanka Ciise.’ Waxaannu sidoo kale si la mid ah oo cad sida aannu imminka u aragno u aragnay in erayadan nebiyadeed ay tilmaamayaan dib-u-habayn Sabti; hase yeeshee waxa ay ahayd caabudidda bahalka ee farriinta lagu sheegay, ama waxa ay ahaayeen sawirka iyo calaamadda bahalka, arrimahaas mowqif qeexan kama aannu lahayn.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Ilaah Ruuxiisa Quduuska ah ayuu iftiin ugu iftiimiyey addoommadiisa, oo mawduuciina si tartiib tartiib ah ayuu maskaxdooda ugu furmay. Waxay u baahatay daraasad badan iyo taxaddar welwelsan si loo baadho oo loo soo saaro, isku xidhmo ka dib isku xidhmo. Iyadoo taxaddar, welwel, iyo hawl aan kala go’ lahayn ayaa shaqadu ku socotay ilaa runnada waaweyn ee farriinteenna, oo ah wadar cad, isku xidhan, oo kaamil ah, dunida la siiyey.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Hore ayaan uga hadlay aqoontaydii aan u lahaa Oday Bates. Waxaan ku ogaaday inuu ahaa nin Masiixi ah oo run ah oo akhlaaq leh, edeb badan oo naxariis leh. Wuxuu iila dhaqmi jiray si qalbi-jilicsan, sidii anigoo ah ilmihiisa qudhiisa. Markii ugu horraysay ee uu i maqlay anigoo hadlaya, wuxuu muujiyey xiise qoto dheer. Markii aan hadalkii joojiyey dabadeed, wuu istaagay oo yidhi: ‘Anigu waxaan ahay Toomas shaki badan. Ma rumaysni riyooyinka. Laakiin haddii aan rumaysan kari lahaa in markhaatifurka walaashu caawa noo sheegtay uu dhab ahaan ahaa codkii Ilaah ee noo imanayay, waxaan ahaan lahaa ninka ugu farxadda badan ee nool. Qalbigaygu si qoto dheer ayuu u gilgishay. Waxaan rumaysanahay in qofka hadlaya uu daacad yahay, laakiin ma sharxi karo sida iyada loogu tusay waxyaalaha yaabka leh ee ay noo sheegtay.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Dhowr bilood ka dib guurkeygii, ayaan aniga iyo saygaygu ka qaybgalnay Shir ka dhacay Topsham, Maine, halkaas oo Oday Bates joogay. Waqtigaas si buuxda uma uu rumaysnayn in muuqashooyinkaygu ay xagga Ilaah ka yimaadeen. Kulankaasu wuxuu ahaa xilli danayn weyn leh. Ruuxa Ilaah baa igu soo degay; waxaa laygu qaaday muuqasho ku saabsan ammaanta Ilaah, oo markii ugu horraysayna waxaan arkay meerayaal kale. Markii aan ka soo baxay muuqashadii, waxaan ka warramay wixii aan arkay. Markaas Oday B. ayaa i weydiiyey inaan cilmiga xiddigiska bartay iyo in kale. Waxaan u sheegay inaanan xusuus u lahayn inaan weligay fiiriyey buug cilmiga xiddigiska ah. Markaasuu yidhi: ‘Tanu Rabbiga ayay ka timid.’ Weligay hore uma aanan arag isaga oo sidaas u xor ah oo faraxsan. Wajigiisuna wuxuu la iftiimay nuurka samada, wuxuuna kaniisadda kula dardaarmay xoog.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Hubaal, tijaabooyinkan caqiidada oo dhammu way isku xidhan yihiin, hase yeeshee sidoo kale waa tijaabooyin si gooni-gooni ah loo kala saari karo, waxaana si tartiib-tartiib ah loogu furay addoommada Ilaah. Waxaa jira kaniisado badan oo dhawra Sabtida maalinta toddobaad, laakiin diida farriinta saddexda malaa’igood. Waxay diidaan runta ah in xukunku bilaabmay Oktoobar 22, 1844, hase yeeshee weli way dhawraan Sabtida. Tijaabooyinkan caqiidada way isku xidhan yihiin, laakiin waxay matalaan lix tijaabo oo gaar ah.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Sida uu hadda muujiyey Joseph Bates, oo ahaa kabtan badeed si buuxda ugu xeeldheer cilmiga xiddigiska, wuxuu aqbalay Ruuxa Waxsii sheegidda, kaas oo uu hore u diidanaa. Bishii Diseembar 1844, Ellen White waxay heshay aragtideedii ugu horraysay, imtixaankii toddobaadna wuxuu ku soo galay dhaqdhaqaaqa.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Baybalku waa inuu noqdaa la-taliyahaaga. Baro oo daraasee isaga iyo markhaatifurka Ilaah bixiyey; waayo, weligood ma khilaafaan Eraygiisa. Haddii Markhaatiyadu aanay u hadlin si waafaqsan Erayga Ilaah, diida. Masiixa iyo Beliyaal lama midayn karo.” Selected Messages, buugga 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Wax yar ka dib niyad-jabkii weynaa, Walaasha White waxay taageertay maqaal aqoonsanayay in Masiixu ka guuray meesha quduuska ah una guuray Quduuska ugu Quduusan 22-kii Oktoobar, 1844. Waxay ku talisay daabacaaddaas “quduus kasta.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Waxaan aaminsanahay in Quduuska, oo la nadiifinayo dhammaadka 2300-ka maalmood, uu yahay Macbudka Yeruusaalemta Cusub, kaas oo Masiixu yahay adeege. Rabbigu wuxuu i tusay riyo, in ka badan hal sano ka hor, in Walaal Crosier uu haystay iftiinka runta ah ee ku saabsan nadiifinta Quduuska, iwm.; iyo in ay ahayd doonistiisa in Walaal C. uu qoro aragtida uu noogu soo bandhigay Day-Star, Extra, February 7, 1846. Waxaan dareemayaa in Rabbigu si buuxda ii siiyey amar aan ku taliyo Extra-gaas quduus kasta.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Oggolaanshaheedu waxay ku saabsanayd sharaxaaddii Crosier ee dhaq-dhaqaaqa Masiixa ugu guuray Qolka Ugu Quduusan, hase ahaatee maqaalkaasi waxa uu xambaarsanaa dhowr waxbaridood oo khaldan, kuwaas oo ay ka mid ahayd waxbariddii Protestantism-ka riddowga ah ee ahayd in “maalinlaha” ku jira kitaabka Daanyeel uu metelayay adeegga Masiixa. Sidaas daraaddeed waxay qortay caddayn, taas oo markii ugu horraysay la daabacay 1850, dabadeedna markii dambe lagu daray buugga Early Writings. Halkaas ayay ku sheegtay in “kuwa bixiyey qaylada saacadda xukunka ay haysteen fahamka saxda ah ee ‘maalinlaha’.”

> “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. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Markaas waxaan arkay, marka la eego ‘maalinlaha’ (Daniel 8:12), in ereyga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwii ku dhawaaqay qaylada saacadda xukunka. Markii midnimadu jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee ‘maalinlaha’; laakiin jahawareerkii ka dambeeyey 1844 tan iyo markaas, aragtiyo kale ayaa la qaatay, waxaana daba socday gudcur iyo jahawareer.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Mawduuca “allabariga joogtada ah” ee ku jira kitaabka Daanyeel wuxuu astaan u noqday ku noqoshadii Adventismka hab-raacii Protestantismka riddada ah billowgii qarnigii labaatanaad, maantana fahamka saxda ah ee Milleriyiintu ka qabeen “allabariga joogtada ah” waxaa diiday culimadawga Adventismka. Waa la diiday, in kasta oo Sister White ay si cad u aqoonsatay in Milleriyiintu ku saxsanaayeen inay “allabariga joogtada ah” u gartaan awoodda shaydaannimo ee jaahilnimada. Waxay diideen runta ku saabsan “allabariga joogtada ah” ma aha oo keliya iyagoo ka hor imanaya taageerideedii waxyiyeed ee ahayd in fahamka Milleriyiintu sax ahaa, balse sidoo kale iyagoo si toos ah uga hor imanaya iyada oo si aan leexleexad lahayn u sheegtay in caqiidada beenta ah ee baraysa in “allabariga joogtada ah” uu metelo adeegga Masiixa ee meesha quduuska ah ay keeneen “malaa’igtii samada laga eryay!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Waxaana halkaas joogay Walaal Daniells, kaas oo cadowgu maskaxdiisa ka shaqaynayay; maskaxdaadana adiga iyo maskaxda Oday Prescott waxaa ka shaqaynayay malaa’igihii samada laga eryay.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Diidmadeeda qotoda dheer ee ay u diidday waxa Adventism-ku haatan u adeegsado mid ka mid ah “suxuunta sheekooyinka mala-awaalka ah” waxay u ahayd mid aad u daran, maxaa yeelay Daniells iyo Prescott waxay qaateen astaan muujinaysa awood shaydaani ah (heathenism/paganism), oo astaantaasna waxay ku dabaqeen Masiixa (wasaaraddiisa macbudka). Taasu waxay ka dhigaysaa siddeed imtixaan oo caqiido ah.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Tijaabada sagaalaad ee taariikhda u horseedaysa 1863 waa soo saaristii miiska labaad ee Xabaquuq sannadkii 1850. Jaantuskii hormuudka ee 1843 waxaa la soo saaray 1842, waxaana loogu yeedhaa jaantuska 1843 oo keliya sababta oo ah wuxuu sii sheegay soo noqoshada Masiixa 1843. Amarkii lagu soo saarayo miis labaad oo Xabaquuq ah waxaa la siiyey Walaasha White sannadkii 1850. Soo saarista labada miis ee Xabaquuq waxay isku xidhaa taariikhda malaa’igta koowaad iyo tan labaad iyo taariikhda tan saddexaad. Taariikh-nololeedka uu awowgeed ka qoray nolosheeda iyo hawsheeda, wuxuu ku bixiyaa dulmar ku saabsan dhacdooyinkii horseeday soo saaristii jaantuskii 1850. Wuxuu sidaas u sameeyaa isaga oo dooranaya faallooyin la xiriira oo ay qortay Walaasha White, kuna daraya faalladiisa dulmarka.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Markii aannu ku noqonaynay guriga Walaal Nichols, Rabbigu wuxuu i siiyey muujin oo wuxuu i tusay in runta si cad loogu qoro looxyo, taasina ay keeni doonto in qaar badan ay runta go’aansadaan farriinta malaa’igta saddexaad, iyadoo labadii hore lagu caddaynayo looxyada dushooda.—Warqad 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Aragtidan dhexdeeda waxaa iyadana lagu tusay wixii James White siin lahaa dhiirrigelin uu ku sii wado daabacaadda:”

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Waxaan kaloo arkay in ay sidaas oo kale lagama maarmaan u ahayd in warqadda la daabaco sida ay lagama maarmaan u ahayd in wargeliyayaashu baxaan; waayo, wargeliyayaashu waxay u baahan yihiin warqad ay wataan oo ay ku qoran tahay runta wakhtigan jirta si ay ugu dhiibaan gacmaha kuwa maqla, markaasna runta maskaxda kama libdhi lahayn. Iyo in warqaddu tegi lahayd meelaha ay wargeliyayaashu tegi kari waayaan.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Shaqadii jaantuska cusub markiiba waa la bilaabay, waxaana la helay fursad walaalaha loogu sheego arrintaas tirsigii Present Truth ee Yacquub soo saaray bishii xigtay:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Jaantuska. Jaantus taariikheed oo ku saabsan riyooyinkii Daanyeel iyo Yooxanaa, oo loo diyaariyey si uu si cad u muujiyo runta wakhtigan, ayaa hadda lagu daabacayaa habka lithograph-ka iyadoo ay daryeelkeeda hayaan Walaal Otis Nichols, oo ka soo jeeda Dorchester, Massachusetts. Kuwa bara runta wakhtigan aad bay uga faa’iidi doonaan. Ogeysiis dheeraad ah oo ku saabsan jaantuska dib ayaa la bixin doonaa.—Present Truth, Noofambar, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Dhammaadkii Janaayo, 1851, shaxdu way diyaar ahayd, waxaana lagu xayeysiiyey qiimo dhan $2. James White aad buu uga helay, wuxuuna si bilaash ah ugu deeqay ‘kuwa Ilaah ugu yeedhay inay bixiyaan farriinta malaa’igta saddexaad’ (Review and Herald, Janaayo, 1851). Deeqo deeqsinimo leh oo la bixiyey ayaa ka qayb qaatay daboolidda kharashka daabacaadda.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Iyadoo laga hadlayo jaantuskii 1843, Sister White waxay qortay in Ilaah hagayay.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Rabbigu wuxuu i tusay in shaxdii 1843 ay gacantiisu hagaysay, iyo inaan qayb ka mid ah aan la beddelin; in tirooyinku ahaayeen sidii uu doonayay. In gacantiisu saarnayd oo ay qarisay khalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa la qaaday.” Review and Herald, Noofambar 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Markay diiwaangelinaysay iftiinka la xidhiidha amarka ah in la soo saaro jaantus kale sannadkii 1850, waxay bixisay isla oggolaanshihii Rabbaaniga ahaa ee jaantuska 1850 sidii loo bixiyey marka laga hadlayo jaantuska 1843, iyada oo isla markaasna caddaynaysay in jaantusyo kale oo xilligaas la soo saarayay aanay Rabbigu aqbalayn. Amarka ah in la soo saaro jaantus cusub waxa lagu lifaaqay amar ah in la daabaco qoraal cusub.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Waxaan arkay in hawshii samaynta jaantusyadu ay gebi ahaanba khaldanayd. Waxay ka bilaabatay Walaal Rhodes, waxaana sii waday Walaal Case. Hanti ayaa lagu bixiyey samaynta jaantusyo iyo samaynta sawirro aan qurux lahayn oo karaahiyo leh si ay u matalaan malaa’igaha iyo Ciise ammaanta leh. Waxaan arkay in waxyaalahaas ay Ilaah ka cadhaysiiyeen. Waxaan arkay in Ilaah ku jiray daabacaaddii jaantuska ee uu sameeyey Walaal Nichols. Waxaan arkay in jaantuskan wax sii sheegiddiisu ku jirto Kitaabka Quduuska ah, oo haddii jaantuskan loo qoondeeyey dadka Ilaah, haddii uu ku filan yahay mid, uu mid kale uunba sidoo kale ugu filan yahay; oo haddii mid u baahday jaantus cusub oo lagu rinjiyeeyey cabbir ka weyn, dhammaantoodna si la mid ah bay ugu baahan yihiin.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Waxaan arkay in Walaal Case ku jiray dareen aan degganayn, aan xasilloonayn, aan qanacsanayn, oo aan mahadnaq lahayn, kaas oo jeclaa jaantus kale. Waxaan arkay in jaantusyadan rinjiga leh ay saamayn xun ku yeesheen shirka. Waxay sababtay in ruux fudud oo madhan oo jeesjees ah uu kulanka ka dhex jiro.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Waxaan arkay in jaantusyadii Ilaah amray ay maskaxda si wanaagsan u taabteen, xataa iyada oo aan wax sharaxaad ah la bixin. Waxa ku jira wax iftiin leh, qurux badan, oo samawi ah oo ku saabsan sawirka malaa’igta ee jaantusyadan. Maskaxda waxaa ku dhowaad aan la dareemi karin loogu hoggaamiyaa Ilaah iyo samada. Laakiin jaantusyadii kale ee la sameeyey waxay maskaxda ku abuuraan karaahiyo, oo waxay sababaan in maskaxdu dhulka ku sii dheeraato in ka badan samada. Sawirrada malaa’igta matalaya waxay u egyihiin jinniyo shar leh in ka badan makhluuqaadka samada. Waxaan arkay in jaantusyadu maalmo iyo toddobaadyo mashquuliyeen maskaxda Walaal Case, xilli ay ahayd inuu Ilaah ka doondoonto xigmadda samawiga ah, oo uu ku korayo nimcooyinka Ruuxa iyo aqoonta runta.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Waxaan arkay in haddii hantidii lagu khasaaray samaynta jaantusyada lagu bixin lahaa soo saarista runta si cad loogu dhigo walaalaha hortooda iyada oo loo marayo daabicidda waraaqo yaryar, iwm., ay wanaag badan samayn lahayd oo nafona badbaadin lahayd. Waxaan arkay in hawsha samaynta jaantusyada ay u faaftay sida qandhada.” Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Waxay si cad u sheegaysaa in “Ilaah ku jiray daabiciddii jaantuska [1850] ee Walaal Nichols,” iyo in ay “jirto wax sii sheegid [Xabaquuq labaad] oo ku saabsan jaantuskan oo ku qoran Kitaabka Quduuska ah.” Waxay kaloo tilmaantay in “jaantusyadii” [jamac; 1843 iyo 1850] ee “Ilaah amray” ay “si wanaagsan maskaxda u taabteen, xataa iyada oo aan wax sharraxaad ah la bixin.” Xabaquuq labaad wuxuu ku amray Milleriyiintii inay aragtida si cad ugu qoraan looxyada, (jamac ahaan), si kii akhriya labada jaantus uu ugu kala ordo Erayga Ilaah. Jaantusyadii rabbaaniga ahaa uma baahnayn wax sharraxaado dheeraad ah, sida ay ahayd xaaladda jaantuskii been-abuurka ahaa ee 1863 ee Uriah Smith.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor aragtida, oo looxyada si cad ugu qor, si kan akhriyaa uu u ordo. Xabaquuq 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Tijaabada tobnaad ayaa ah diiradda maqaalkan. Tobanka tijaabo ee Muuse ku tilmaamay Tirintii cutubka afar iyo tobnaad, culimada Cibraaniga iyo fiqiyayaal kale waxay ka soo saaraan qiyaaso kala duwan oo ku saabsan dhacdooyinkii taariikhda, laga bilaabo samatabbixintii Badda Cas ilaa kacdoonkii tobanka basaasiin, ee laga yaabo inay matalaan. Kacdoonnada ku jira taariikhdaas waxay bixiyaan kala duwanaanshooyin kooban oo laga dhex xulan karo, laakiin waxaa hubaal ah in tijaabada tobnaad ay calaamadisay bilowgii afartan sannadood ee dhimashada tartiib-tartiibka ah ee cidlada dhexdeeda, ilaa dhammaan caasiyiintii gaadhay da’dii isla-xisaabtanka ay wada dhinteen.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Sidaas oo kale, qaar baa laga yaabaa inay ka dhiidhiyaan doorashadayda tobankan imtixaan ee caqiidada ah, waayo waxaa jiri kara kala-duwanaansho u muuqda inay ka habboon yihiin waxa aan halkan ku soo bandhigayo. Taas haddana iyadoo jirta, imtixaanka tobnaad oo ah kii ugu dambeeyey wuxuu u cad yahay sida ay u caddayd kacdoonkii tobankii basaasi. Wuxuu ahaa diidmada toddobada jeer ee Laawiyiintii lix iyo labaatan. Waxaa jira caddaymo nebiyadeed oo dhowr ah oo aqoonsigan taageeraya.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Maqaalka xiga waxaan ku bilaabi doonnaa in aynu aqoonsanno markhaatiyaasha nebinnimo ee taageeraya aqoonsiga ah in toddobada jeer ee Laawiyiintii labaatan iyo lix ay yihiin fashilka tobnaad oo ugu dambeeya ee Adventism-ka La’odikiya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Marka xoogga Ilaah ka marag furo waxa runta ah, runtaasu waa inay weligeed ahaataa run ahaan. Malo-awaallo dambe oo ka soo horjeeda iftiinka Ilaah bixiyey waa inaan la aqbalin. Waxaa soo kici doona dad wata fasiraado Qorniinka ah oo iyaga run ula muuqda, hase yeeshee aan run ahayn. Runta wakhtigan la joogo, Ilaah wuxuu inoo siiyey inay saldhig u noqoto rumaysadkeenna. Isaga qudhiisu ayuu ina baray waxa runta ah. Mid baa kici doona, haddana mid kale, iyagoo wata iftiin cusub oo ka hor imanaya iftiinkii Ilaah bixiyey iyadoo ay la jirto muujinta Ruuxiisa Quduuska ah.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Waxa weli nool in yar oo ka mid ah kuwii soo maray waayo-aragnimadii lagu helay aasaasidda runtaan. Ilaah si naxariis leh ayuu u badbaadiyey noloshooda si ay marar badan ugu celiyaan, ilaa dhammaadka noloshooda, waayo-aragnimadii ay soo mareen, sida Yooxanaa rasuulku sameeyey ilaa dhammaadkii noloshiisa. Kuwii calan-sidayaasha ahaa ee geeridu dishayse, waa inay ku hadlaan iyada oo dib loo daabacayo qoraalladooda. Waxaa la i baray in sidaas codkooda loo maqli doono. Waa inay markhaatifurkooda ka dhiibtaan waxa ka kooban runta wakhtigan.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Ma aha in aynu aqbalno erayada kuwa yimaada iyagoo wata farriin ka hor imanaysa qodobada gaarka ah ee rumaysadkeenna. Waxay isu soo ururiyaan qoraallo badan oo Kitaabka Quduuska ah, oo ay ku dul raseeyaan caddayn ahaan hareeraha aragtiyahooda ay sheeganayaan. Tani marar badan baa la sameeyey kontonkii sannadood ee la soo dhaafay. In kasta oo Qorniinnadu yihiin ereyga Ilaah oo ay tahay in la ixtiraamo, haddana ku-dhaqangelintooda, haddii ku-dhaqangelintaasu ka rarto hal tiir aasaaska ah oo Ilaah kontonkan sannadood adkeeyey, waa khalad weyn. Kii sameeya ku-dhaqangelin caynkaas ah ma yaqaan muujintii yaabka lahayd ee Ruuxa Quduuska ah oo siisay awood iyo xoog farriimihii hore ee u yimid dadka Ilaah.” Selected Messages, book 1, 161.

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