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# Parallel Warnings - Number Four

Digniino Is Barbar Socda — Lambarka Afraad

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Aasaaska Iimaanka iyo Khatarta Hilmaanka: Casharro laga Baranayo Waxsii-sheegidda iyo Taariikhda

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Yuu buu barayaa aqoon? Oo yuu baraa in uu waxgarad ka noqdo cilmiga? Kuwa caanaha laga gudhiyey, oo naasaha laga kaxeeyey.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Waayo, amar baa amar ku dul yaal, amar baa amar ku dul yaal; xarriiq baa xarriiq ku dul yaal, xarriiq baa xarriiq ku dul yaal; halkan wax yar, halkaanna wax yar:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Waayo, bushimooyinka taataabashada leh iyo carrab kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Tanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; tanuna waa soo‑noolayntii; hase yeeshee iyagu ma ay dhegaysan.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Laakiin Eraygii Rabbigu wuxuu u noqday amar ka dul amar, amar ka dul amar; sadar ka dul sadar, sadar ka dul sadar; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo gadaal ugu dhacaan, oo u burburaan, oo loo dabto, oo loo qabto. Ishacyaah 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Aayadahan Ishacya ka mid ah ayaa marar badan lagaga hadlay Miisaska Xabaquuq. Halkan waxaan u baahanahay oo keliya inaan si kooban u taabto, si aan uga soo qaato hal ama laba qodob aayadahan hore, kuna daro doodda hadda taagan. Qaybtani waxay muujinaysaa dad ku dhacay imtixaan, waayo “way tageen, oo dib bay u dhaceen, oo way jajabeen, oo waa lagu dabay, oo waa la qabtay.” Waxay ahaayeen dad ku dhacay imtixaan ku saabsan cidda Ilaah isku dayi doono inuu “baro” inay “fahanto” “aqoon” ama “caqiido.” Wuxuu ahaa imtixaan ku dhisnaa fahamka korodhka aqoonta, sidaas darteedna wuxuu ahaa isla imtixaankii kala soocay kuwa xigmadda leh iyo kuwa sharka leh ee ku jira Daanyeel cutubka laba iyo tobnaad, waayo nebiyadu dhammaantood way isku waafaqaan oo waxay tilmaamaan dhammaadka dunida. Daanyeel laba iyo tobnaad, kuwa “xigmadda leh” way fahmaan, laakiin kuwa “sharka leh” ma fahmaan korodhka aqoonta.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Dadka ku jira qaybtan Ishacya waxaa lagu imtixaamay “erayga Rabbiga” oo “ayan doonaynin inay maqlaan.” Eraygaas gaarka ah ee “Rabbiga” ee ay diideen, kaas oo u saamixi lahaa inay “fahmaan” korodhka “aqoonta,” wuxuu ahaa qaanuunka kitaabiga ah ee qeexa sida si sax ah loogu waafajinayo taariikhaha waxsii sheegidda. Kuwa ku dhaca qaybta Ishacya waxay diideen qaanuunka tilmaamaya in si loo fahmo taariikh waxsii sheegid ah ay khasab tahay in xariiqdaas laga raadiyo “halkan wax yar, halkaanna wax yar.” Erayga Rabbiga ee keenay imtixaan ay diideen wuxuu ahaa habka lagu soo xulayo xariiqyada waxsii sheegidda halkan iyo halkaas, dabadeedna mid ka mid ah xariiqyadaas la soo xulay ee taariikhda waxsii sheegidda loo barbar dhigo xariiqyada kale ee taariikhda waxsii sheegidda ee isla mawduuca ka hadlaya. Guusha dadaalka ah in sidaas xariiq loogu dul dhigo xariiq waxay ku xidhan tahay ku-dhaqanka xeerarka runta ah ee fasiraadda waxsii sheegidda. Xeerarkaasi, kuwaas oo ah “amarrro,” iyaguna waa in la isu geeyaa, waxaana laga helaa halkan iyo halkaas gudaha Kitaabka Quduuska ah. Bikradihii Ishacya ee ku guuldaraysta imtixaanka sidaas bay u sameeyaan maxaa yeelay waxay illoobaan waxa ugu weyn ee aanay ahayn inay illoobaan, taasuna waa in taariikhdu is-celiso.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Wax aynu mustaqbalka uga cabsanaynaa ma leh, marka laga reebo haddaynu illowno jidkii Rabbigu inagu hoggaamiyey, iyo waxbariddiisii ku jirtay taariikhdeennii hore.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Ilaah ma aha qoraa jahawareer, oo qodob aasaasi ah oo xaqiiqadaas caddaynaya waa in nebi kasta oo Kitaabka Quduuska ah ku jira uu tilmaamayo isla xariiqda waxsii sheegista. Dhammaantood kuma wada arkaan dhacdooyin isku mid ah xariiqdaas, hase yeeshee had iyo jeer waa isla xariiqda dhacdooyinka ee dhammaadka dunida. Waa dhacdooyinka horseeda xidhitaanka wakhtiga nimcada, oo ay ku xigaan toddobada belaayo ee ugu dambaysa, kuwaas oo ku soo gunaanadma Imaatinka Labaad ee Masiixa. Qisada nebi ayaa laga yaabaa inay ku saabsan tahay dadka aaminka ah ee Ilaah ee ku jira xariiqdaas taariikheed, laakiin markhaatifurka nebi kale wuxuu noqon karaa mid ku saabsan dadka aan aaminka ahayn ee Ilaah, ama ku saabsan Maraykanka, Vatican-ka, Qaramada Midoobay, ganacsatada dhulka ama Islaamka, hase yeeshee had iyo jeer waa isla xariiqdaas.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Farriintii Eliiyaas ee Malaakii, iyo weliba farriimaha lagu matalay Muujintii cutubyada kow, afar iyo toban, iyo siddeed iyo toban, iyo farriinta Daanyeel kow iyo toban iyo laba iyo toban, dhammaantood waa isla farriinta qudheeda. Dhammaantood waa isla xariiqda taariikhda, hase yeeshee mid kastaa wuxuu leeyahay kaalintiisa gaarka ah ee sheekada.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Waxa ku dhowaad si guud loo fahmi waayo oo ku saabsan farriintaas gaarka ah waa xaqiiqda ah in loo muujiyo dadka Ilaah oo keliya wax yar ka hor xidhitaanka wakhtiga nimcada ee aadanaha. Annagoo og in farriinta gaarka ahi had iyo jeer ka digtoonaato xidhitaanka dhow ee wakhtiga nimcada, waxa aynu eegi doonnaa malaha tusaalaha ugu cad ee ku saabsan xidhitaanka wakhtiga nimcada ee ku jira Kitaabka Quduuska ah.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Kan aan xaqdarro ahu ha sii ahaado xaqdarro; kan wasakhaysanu ha sii ahaado wasakh; kan xaqa ahuna ha sii ahaado xaq; kan quduuska ahuna ha sii ahaado quduus. Muujintii 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Ka hor intaan dhammaadka wakhtiga tijaabada lagu dhawaaqin ee meesha quduuska ah ee sare lagu yidhaahdo ereyada aayadda kow iyo tobnaad, waxaa jiri doona farriin digniin ah oo gaar ah oo nebiyadeed oo ka imanaysa kitaabka Muujintii, taas oo loo furay addoommada Ilaah.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Oo wuxuu igu yidhi, Ha xidhin erayada wax sii sheegidda ee kitaabkan, waayo wakhtigu waa dhow yahay. Kan aan xaqa ahayni, ha sii ahaado aan xaq ahayn weli; kan wasakhaysanna, ha sii ahaado wasakhaysan weli; kan xaqa ahuna, ha sii ahaado xaq weli; kan quduuska ahuna, ha sii ahaado quduus weli. Muujintii 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Waxaa jiri doona farriin nebiyadeed oo gaar ah oo ay aqoonsan doonaan dadka Ilaah wax yar ka hor toddobada belaayo ee ugu dambaysa. Marka “wakhtigu dhow yahay,” “wax sii sheegidda kitaabkan” (wax sii sheegidda Muujintii) oo la shaabadeeyey waa in la furaa. Wax sii sheegidda keliya ee ku jirta kitaabka Muujintii ee la shaabadeeyey waa wax sii sheegidda toddobada onkod.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Oo haddana waxaan arkay malaa’ig kale oo xoog weyn leh oo samada ka soo degaysa, daruurna ku huwan; qaansoroobaadna madaxeeda ayuu saarnaa, wejigeeduna wuxuu u ekaa qorraxda, cagahaheeduna waxay ahaayeen sida tiirar dab ah; gacanteedana waxaa ugu jiray kitaab yar oo furan; cagteeda midig waxay saartay badda, cagteeda bidixdana dhulka, oo cod weyn bay ku qaylisay sida libaax u ciyayo; oo markay qaylisay, toddoba onkod ayaa codadkoodii ku hadlay. Oo markii toddobadii onkod ay codadkoodii ku hadleen, waxaan ku sigtay inaan qoro; markaasaan maqlay cod samada ka yimid oo igu leh, Waxyaalihii toddobada onkod ku hadleen shaabadee, hana qorin. Muujintii 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Wax yar ka hor intaan fursadda imtixaanka aadanuhu xidhmin, marka “wakhtigu dhow yahay,” waxaa jiri doona furid shaabad ka qaadid ah oo ku saabsan run gaar ah oo Kitaabka Quduuska ah, taas oo aqoonsanaysa “waxyaalaha ay waajib tahay inay dhaqso u dhacaan.” Malaa’igta xoogga badan ee Muujintii toban ku xusan waa Ciise Masiix, kaas oo u qayliyey sidii Libaax.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malaa’igta xoogga badan ee Yooxanaa wax barayay ma ahayn qof ka hooseeya Ciise Masiix. Inuu cagtiisa midig badda saaro, tiisa bidixna dhulka engegan, waxay muujinaysaa qaybta uu ka qaadanayo muuqaalada gabagabada ah ee muranka weyn ee Shayddaanka lala leeyahay. Joogitaankan wuxuu tilmaamayaa awooddiisa iyo taliskiisa ugu sarreeya ee uu ku leeyahay dhulka oo dhan. Muranku qarniba qarni ka dambeeyey wuu sii xoogaystay oo sii adkaaday, wuxuuna sidaas ku sii socon doonaa ilaa muuqaalada ugu dambeeya, marka hawlgalka xeeladaysan ee xoogagga gudcurku gaadho heerkiisa ugu sarreeya. Shayddaan, isagoo la midoobay niman shar leh, wuxuu khiyaanayn doonaa dunida oo dhan iyo kaniisadaha aan aqbalin jacaylka runta. Laakiin malaa’igta xoogga badan waxay dalbanaysaa in fiiro gaar ah loo yeesho. Waxay ku qaylinaysaa cod weyn. Waa inay muujisaa awoodda iyo taliska codkeeda kuwa Shayddaanka la midoobay si ay runta uga soo horjeestaan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Ugu dambaysta “kaniisadaha” uu “Shaydaan” khiyaaneeyo waa la khiyaaneeyaa, maxaa yeelay ma ayan aqbalin jacaylka “runta.” Ereyga “runta” ee ku jira tuduca ka yimid labaad Tesaloniika ee Sister White imminka tixraacday waa erayga Giriigga ah ee asaasiga ah ee ka soo farcamay erayga Cibraaniga ah ee loo tarjumay “run,” kaas oo ka kooban saddex xaraf oo Cibraani ah, isla markaana matala Alfa iyo Oomeega. Ma jiraa caddayn Kitaabi ah oo muujinaysa in runta la xidhiidha xeerka xuska ugu horreeya, taas oo matasha sifo ka mid ah dabeecadda Masiixa, ay tahay runtii la diiday oo sidaas awgeed dhalisa marin-habaabin xoog leh?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Haddaba, walaalayaalow, waxaan idinka baryaynaa imaatinka Rabbigeenna Ciise Masiix iyo isu-ururintayada xaggiisa, inaanan dhaqsiyo maskax ahaan u gariirin ama u argagixin, ruux ha noqoto, ama hadal, ama warqad sidii annaga naga timid, iyadoo la leeyahay in maalinta Masiixu timid. Ninna yuusan idinku khiyaanayn sinaba; waayo, maalintaasu iman mayso ilaa marka hore riddoobid timaaddo, oo la muujiyo ninkaas dembiga ah, oo ah wiilka halaagga; kaas oo ka gees ah oo isu sarraysiiya wax kasta oo Ilaah loogu yeedho ama la caabudo; sidaas daraaddeedna isagu isagoo Ilaah ah ayuu ku fadhiistaa macbudka Ilaah, isaga oo ismuujinaya inuu Ilaah yahay. Miyaydnaan xusuusanayn in markii aan weli idinla joogay aan waxyaalahan idiin sheegay? Oo imminkana waad garanaysaan waxa celiya, inuu wakhtigiisa ku muujiyomo. Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; waxa keliya oo jira in kan hadda celiyaa uu sii celin doono ilaa laga qaado jidka. Markaasaa kan Sharci-darrada ah la muujin doonaa, kaas oo Rabbigu ku baabbi’in doono neefta afkiisa, oo ku tirtiri doono iftiinka imaatinkiisa; kaas oo imaatinkiisu yahay sida hawlgalka Shayddaanka oo leh xoog oo dhan, iyo calaamooyin, iyo yaabab been ah, iyo khiyaano kasta oo xaq-darro ah oo ku jirta kuwa halaagsamaya; maxaa yeelay, ma ay aqbalin jacaylka runta si ay u badbaadaan. Oo sababtaas aawadeed Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, inay beenta rumaystaan; si dhammaantood loo xukumo kuwii aan runta rumaysan, laakiinse ku farxay xaq-darrada. 2 Tesaloniika 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Qoraalkan ka yimid Tesaloniika marar badan ayaa lagaga hadlay Miisaska Xabaquuq, sidaas darteed waqtigan xaadirka ah faallo kooban oo keliya ayaannu ka bixin doonnaa. Waxa ay Sister White ugu yeedhayso “ficilka yaabka leh ee Shayddaanka” waa waxa Bawlos ku tilmaamay “hawlgalka Shayddaanka oo leh xoog oo dhan, iyo calaamooyin, iyo yaabab been ah.” Hawsha khiyaanada ah ee ay tilmaameen Sister White iyo Bawlos waxay ka bilaabataa sharciga Axadda ee Maraykanka.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Iyada oo loo marayo amarka dhaqan-gelinaya hay’adda Baabnimada si ka soo horjeedda sharciga Ilaah, qaran-keennu wuxuu si buuxda iskaga goyn doonaa xaqnimada. Markii Protestantism-ku uu gacantiisa ka soo fidin doono godka kala qaybiya si uu u qabsado gacanta awoodda Roomaanka, markii uu ka dul gaadhi doono yaamayska si uu gacmaha ula qabsado Ruuxi-doonnimada, markii, saamaynta isbahaysigan saddex-geesoodka ah hoostiisa, dalkeenna uu diidi doono mabda’ kasta oo Dastuurkiisa ah isagoo ah dowlad Protestant ah oo jamhuuri ah, oo uu diyaarin doono waddo lagu faafiyo beenaha iyo khiyaanooyinka baabiga, markaas ayaynu ogaan karnaa in wakhtigii yimid ee shaqaynta yaabka leh ee Shayddaanka uu yimid iyo in dhammaadku dhow yahay.” Testimonies, volume 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Qaybtan Tesaloniika ee aan ka fiirsanayno, Bawlos wuxuu baadariga dhammaadka dunida ku tilmaamaa afar eray oo kala duwan. Baadarigu waa “ninka dembiga,” waa “wiilka halligaadda,” waa “qarsoodiga xumaanta” iyo “ka sharka lehkaas.” Bawlos wuxuu bixiyaa astaamo kale oo yar oo ku saabsan baadariga marka laga soo tago afartaas magac, waayo wuxuu inoo sheegayaa in baadariga, (kaas oo weli mustaqbal u ahaa wakhtigii Bawlos) “lagu muujin doono wakhtigiisa.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Baadariga “waxaa la muujin lahaa wakhtigiisa,” waxaana caddaynta ugu cad ee Kitaabku bixinayo—inkasta oo aanay sinaba u ahayn runta keliya ee kitaabiga ah—taasi oo ah runta kitaabiga ah ee ugu cad ee ah in baadariga kaniisadda Rooma uu yahay Masiix-diidka waxsii-sheegga Kitaabka, waxaa lagu adkeeyey toddoba tixraac oo kala duwan oo toos ah oo Kitaabka ku jira, kuwaas oo tilmaamaya “wakhtiga” ay baadarinimadu ka talin lahayd dunida, isla “wakhtiga” ay aadamuhu ugu yeedhaan Wakhtiyadii Mugdiga. Kitaabku wuxuu muujinayaa baadariga inuu yahay baadarinimada isaga oo marar badan si cad u tilmaamaya muddada saxda ah ee “wakhtiga,” laga bilaabo 538 ilaa 1798, oo ah muddadii ay baadarinimadu dunida xukumi lahayd. Bawlos wuxuu yidhi waxaa la muujin lahaa wakhtigiisa.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Bawlos sidoo kale wuxuu caddeynayaa in baadarigu yahay kan “ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah loo yaqaan ama la caabudo; sidaas daraaddeed isagoo Ilaah ah ayuu ku fadhiistaa macbudka Ilaah, isaga oo isu muujinaya inuu Ilaah yahay.” Waxyaalaha kale ka sokow, tani waxay muujinaysaa in ka geeska Masiixa ee waxsii sheegista Kitaabka Quduuska ahi yahay astaan diineed. Isagu ma aha Hitler, ama Aleeksandar Weynihii. Tani waxay sii adkaynaysaa aqoonsiga baadariga, waayo isagu ma aha oo keliya daalim diineed, ee waa daalim diineed oo ku andacoonaya inuu ku jiro macbudka Ilaah. Ka geeska Masiixu wuxuu ku andacoodaa inuu ku fadhiisto gudaha kiniisadda Masiixiga ah.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Sida Bawlos iyo Daanyeel sheegeen, marka baadarigu ku jiro kaniisaddiisa uu ku andacoodo inay Masiixi tahay, wuxuu muujiyaa dabeecadda Shayddaanka kii doonayay inuu ku fariisto carshiga Ilaah oo laga sarraysiiyo wax kasta oo dhan. Waxaan leeyahay Bawlos iyo Daanyeel, maxaa yeelay inta badan fasirayaasha Kitaabka Quduuska ah waxay aqoonsan yihiin in marka Bawlos muujiyo in mid ka mid ah astaamaha baadariga ay tahay inuu yahay isjecleysi dhammaystiran, in Bawlos uu si fudud uga soo xiganayay tilmaanta Daanyeel ee baadariga ee ku qoran cutubka kow iyo tobnaad ee Daanyeel, halkaas oo Daanyeel ku qorayo:

> “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 yeeli doonaa siduu doono; oo isagu wuu isa sarraysiin doonaa, oo wuxuu iska weynayn doonaa ilaah kasta ka sarreeya, oo waxyaalo yaab leh ayuu kaga hadli doonaa Ilaaha ilaahyada, oo wuu liibaani doonaa ilaa cadhadu ka dhammaato; waayo wixii la go’aamiyey waa la fulin doonaa. Daanyeel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Markii Bawlos markuu ka hadlayo dabeecadda is-jeclaysiga ee baadariga, wuxuu si kooban u soo xiganayaa aayadda Daanyeel oo wuxuu sheegayaa in baadarigu yahay kan “ka gees istaaga oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo; si uu isagu sida Ilaah ugu fadhiisto macbudka Ilaah, isaga oo isu muujinaya inuu Ilaah yahay.” Aayadda ku jirta Daanyeel ee tilmaamaysa dabeecadda baadarinimada ayaa sidoo kale tixraacaysa “waqtiga” loo dejiyey in lagu “muujiyo” in baadarinimadu ahayd kan Masiixa ka geesta ah, maadaama uu tilmaamayo in baadarinimadu “liibaani doonto” ilaa “cadhadu dhammaato.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Cadhada” waxay dhammaatay sannadkii 1798, sidaas darteed Daanyeel aayaddan ku jira (in kasta oo aanay tani ka mid ahayn toddobada meelood ee tooska ah ee ku jira buugaagta Daanyeel iyo Muujintii halkaas oo taariikhda 1260-ka sano lagu xuso), haddana si toos ah ayuu u aqoonsanayaa awoodda baabawnimada, wuxuuna calaamadaynayaa in ay heshay “dhaawac dilaa ah,” sida Yooxanaa ugu yeedho, sannadkii 1798. Sidaas awgeed, aayaddu waxay tilmaamaysaa dhammaadka muddadii xukunka baabawnimada, inkasta oo aanay sheegin muddada uu xukunku socday.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Qoraalkaas dhexdiisa, Bawlos wuxuu kaloo aqoonsanayaa awood ka horjoogsan lahayd baabbanimada inay dunida la wareegto sannadkii 538, markii uu sheegay in reer Tesaloniika oo uu warqadda u qorayay ay horeba u garanayeen runtaas gaarka ah. Wuxuu soo qaaday su’aasha ah, “Miyaydaan xusuusanayn in, markii aan weli idinla joogay, aan waxyaalahan idiin sheegay?” Wuxuu ku xusuusinayaa inay horeba u garanayeen “waxa horjoogsanaya” (taas oo macnaheedu yahay xanibaya) baabbanimada ilaa ay “wakhtigeeda ku soo muuqanayso.” Awooddii ka horraysay oo ka hortagtay baabbanimada inay dunida la wareegto waxay ahayd awooddii dunida gacanta ku haysay markii Bawlos warqadda qoray. Taasu waxay ahayd Roomaankii jaahiliga ahaa. Bawlos wuxuu qoray in Roomaankii jaahiliga ahaa “jidka laga qaadi doono” si baabbanimadu dunida ula wareegto.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Fahamkan ayaa ahaa kii William Miller u horseeday inuu garto in quwadda lagu astaan yeelay “allabariga joogtada ah” ee ku jirta kitaabka Daanyeel ay ahayd Roomaankii jaahiliga ahaa. Adventism-ku wuxuu qirayaa in qaab-dhismeedka, sidaas darteedna dhammaan fahamadii nebiyadeed ee William Miller, ay ku dhisnaayeen fahamkiisii ku saabsanaa buugaagta Daanyeel iyo Muujintii, iyo in labadaas buug ay ka hadlaan labada quwadood ee baabbi’iya ee ah Roomaankii jaahiliga ahaa iyo Roomaankii baadariga. Qoraalka Tesaloniika ku yaal, Miller isagoo hore u ogaa (sida Protestant kastaaba u ogaa waagiisii, in baadarigu yahay ka geesta Masiixa); markii uu gartay in Roomaankii jaahiliga ahaa uu ahaa quwaddii taariikhiga ahayd ee ka horraysay xukunka baadariga, iyo in Bawlos sheegay in Roomaankii jaahiliga ahaa ay ahayd in marka hore la qaado ka hor inta aan baadarinimadu kor ugu fadhiisan carshiga dunida, markaas ayuu tan ku xidhay kitaabka Daanyeel iyo “allabariga joogtada ah,” halkaas oo saddex jeer lagu xuso in allabariga joogtada ah ay ahayd in “la qaado” ka hor inta aan baadarinimadu gacanta ku dhigin dunida. Markhaatifurka Bawlos ayaa u suurtogeliyey Miller inuu arko in Roomaankii jaahiliga ahaa uu ahaa “allabariga joogtada ah” ee Daanyeel, dabadeedna wuxuu garan karay in labada quwadood ee baabbi’iya ee Daanyeel ay ahaayeen Roomaankii jaahiliga ahaa iyo Roomaankii baadariga. Runtaani waxay metelaysaa aasaaska dhaqdhaqaaqii Millerite-ka. Adventism-ku maanta hubaal wuu diidaa shaqadii Miller, hase yeeshee weli way garanayaan in dulmarkan ku saabsan sida Miller u horumariyey fahamkiisa “allabariga joogtada ah” ee Daanyeel uu caddaynayo in quwadda uu Bawlos leeyahay “way xannibaysaa” soo bixidda quwadda baadariga ilaa laga qaado, taas oo ahayd Roomaankii jaahiliga ahaa, ay tahay falanqaynta saxda ah ee fikirkii Miller ku saabsanaa mawduucyadan.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Xaqiiqada ah in “kan maalin walba” ee kitaabka Daanyeel uu astaan u yahay Roomii heesheegga ah oo ka horraysay boqortooyadii Roomii baadariga ahayd, taas oo Daanyeel ku matalay karaahiyada baabbi’inta, Miller markaas wuxuu awood u yeeshay inuu garto wakhtiyada nebinnimada ee la xiriira boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah; oo markii maskaxdiisa loo furay aragtiyadan, wuxuu isu geeyey taxane xaqiiqooyin ah oo matala aas-aasyada Adventism-ka. Xaqiiqooyinkaas waxaa lagu xardhay labada loox ee jaantusyadii hormuudka ee 1843 iyo 1850. Xaqiiqooyinkaas waa aasaaska Adventism-ka, waxaana lagu dhisay garashada “wakhtiga.” Taariikhda goortii la dhigay aasaasyadaas waa dood aasaasi ah oo ku saabsan Miisaska Xabaquuq.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Waxa aan lagu tilmaamin Miisaska Xabaquuq waa in aasaasyadii ku dhisnaa wakhtigu ay soo saareen qaab-dhismeed bixiya aragtida lagama maarmaanka u ah jiilka ugu dambeeya inay gartaan in ay jireen runno loo matalay sidii aasaaska. Waxaa jiray run kowaad oo ahayd dhagaxii ugu horreeyey ee lagu dhigay aasaaska, hase yeeshee “kan maalinlaha ah” ee ku jira kitaabka Daanyeel ma ahayn runta ugu horraysa ee Miller. Runta noqon lahayd dhagaxa ugu horreeya ee aasaaska uu Miller loo soo kiciyey inuu dhiso waxay ahayd “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, laakiin la’aanta runta “kan maalinlaha ah,” Miller ma uu garteen lahayn qaab-dhismeedka waxsii sheegista ee uu u baahnaa inuu garto si uu u soo bandhigo farriinta malaa’igta koowaad. Qaab-dhismeedkiisu wuxuu ahaa inuu waxsii sheegista geliyo aragtida laba quwadood oo wax baabbi’iya. Miller wuxuu la hadlayey masduulaagga (Roomaankii jaahiliga ahaa) iyo bahalka (baabbanimada). Malaa’igta saddexaadna waxay la hadashaa masduulaagga (Qaramada Midoobay), bahalka (baabbanimada), iyo nebiga beenta ah (Maraykanka).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Haddii qof aqbalo wax walba—ma aha qaar ka mid ah, balse wax walba—oo ka mid ah waxsii sheegyadii waqtiga ee ay soo bandhigeen Milleriyiintu labada shax ee quduuska ah ee hormuudka ah, qofkaasu wuxuu u baahan lahaa inuu si shakhsi ah u baadho runahaas. Sidee baad u aqbali kartay, haddii aadan weligaa baarin? Haddii dadkaas baadhaya runaha aasaasiga ah ay ka dhigaan runahaas mas’uuliyad shakhsi ah oo ay ku tijaabiyaan, dabadeedna ay aqbalaan dhammaan runahaas, markaas waxay ku dhiseen Dhagaxa, ee kuma ay dhisin cammuudda.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Kuwa kuwa Ilaahyada waardiyayaashiisa ka ah derbiyada Siyoon ha ahaadeen rag awood u leh inay arkaan khataraha dadka ka hor imanaya,—rag kala garan kara runta iyo qaladka, xaqnimada iyo xaqdarrada.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Digniintu way timid: Waa inaan la oggolaan wax kasta oo soo gala oo khalkhal gelinaya aasaaska rumaysadka kaas oo aynu ku dhisaynaynay tan iyo markii farriintu timid sannadihii 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, oo tan iyo markaas waxaan dunida horteed ka taagnaa anigoo daacad u ah iftiinkii Ilaah ina siiyey. Ma lihin qorshe aynu cagahayaga kaga qaadno madasha lagu dul taagay markii aynu maalinba maalinta ka dambaysa Rabbiga ku doondoonaynay tukasho kulul, innagoo iftiin raadinayna. Ma u malaynaysaan inaan ka tegi karo iftiinkii Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxa Qarniyada. Wuu i hagayey tan iyo markii la i siiyey.” Review and Herald, April 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Si kuwa doonaya inay maqlaan si ay u falanqeeyaan waxsii sheegyada wakhtiga ee taariikhda Millerite-ka, waxaa loo baahan yahay habka ah in la eego xilliyada taariikheed ee ay waxsii sheegyada wakhtigu metelaan. Tani waxay ka dhigan tahay hawsha ah in dhacdooyinka lagu muujiyo xariiq wakhtiyeed. Marka ardayga waxsii sheegyadu gaadho heerka baadhitaan ee uu ku tixgeliyo xilliyadan nebiyadeed ee Millerite-yadu ka aqoonsadeen Kitaabka Quduuska ah, dabadeedna ay diiwaanka taariikhdu taageerto, wuxuu joogi doonaa meel uu ku garan karo in taariikhda ku taal bilowga waxsii sheegga wakhtigu ay si astaan ahaan ah u matasho taariikhda ku taal dhammaadka isla waxsii sheeggaas. Iyada oo laga joogo aragtidaas, ardaygu waa inuu barto in taariikhdu is soo celiso. Marka fahamkaas la helo, waa inuu sidoo kale arkaa in Ciise dhammaadka ku tusaaleeyo bilowga.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Oo xariiqda nebinnimada ee sawiraysa dhammaadka dunida sida “dhismaha macbud,” ardaygu waa inuu ogaadaa in uu jiro dhagaxii ugu dambeeyey ee taajka ahaa oo la dul dhigo macbudka lagu dhisay aasaaska. Waa inuu garto in aasaaska macbudka ee Miller loo adeegsaday inuu iftiimiyo (kaas oo matalaya Ciise Masiix, waayo aasaas kale oo la dhigi karo ma jiro aan ahayn Ciise Masiix), uu ahaa aasaas lagu dhisay wakhtiga nebinnimada. Maaddaama Ciise dhammaadka ku tusaaleeyo bilowga, ardaygu waa inuu sidoo kale arkaa in dhagaxa taajka ah, dhagaxa ugu dambeeya ee macbudka—uu waafaqi karo aasaaska. Aasaaska macbudka ee Miller wuxuu ahaa wakhtiga nebinnimada, hase yeeshee aasaasku si kastaba ha ahaatee wuxuu ahaa Ciise Masiix.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Sida nimcada Ilaah lay siiyey, anigoo ah dhise-xirfadle xigmad leh, ayaan aasaaska dhigay, mid kalena wuu ku dul dhisaa. Laakiin nin kastaa ha iska jiro sida uu ugu dul dhisayo. Waayo, ninna ma dhigi karo aasaas kale oo aan ahayn kii la dhigay, kaas oo ah Ciise Masiix. 1 Korintos 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Bawlos wuxuu shaqadiisa ku tilmaamayaa sidii dhisidda macbud uu isagu dhigay aasaaskiisa ama bilowgiisa. Isagu wuxuu ahaa rasuulkii quruumaha, waxaana loo adeegsaday inuu dhigo aasaaska kaniisadda Masiixiga. Isla tuducaas Bawlos wuxuu sidoo kale ku caddeynayaa in jidhkeennu yahay macbudka Ruuxa Quduuska ah. Waxaa kaloo jira macbudkii Sulaymaan iyo teendhadii quduuska ahayd ee cidlada, kuwaas oo dhammaantood leh aasaasyo, dhammaanna waxaa loo metelayaa inay yihiin Ciise Masiix. Aasaaskii Miller loo adeegsaday inuu dhiso wuxuu ahaa macbudka Adventism-ka, aasaaska macbudkaasina si hubaal ah waa Ciise Masiix; hase yeeshee, si gaar ah, waa macbudka lagu dhiso qalab ruuxi ah oo nebiyadeed.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Haddaba, sidaas darteed, waa inay iyaduna noqotaa Ciise Masiix; hase yeeshee haddaba waa inay sidoo kale ka koobnaataa qaanuun nebiyadeed oo horeeye, waayo Miller waxaa la siiyey xeerar ururin ah oo ka kooban qaanuunka ugu horreeya ee Milleriyiinta, kaas oo ahaa mabda’a “sannad halkii maalin”. Qaanuunkaas la’aantiis lama aqoonsan karo wax sii sheegidda wakhtiga, sidaas darteedna ma jiri karto aasaas. Waa inay jirtaa wax u dhigma dhammaadka oo matasha Ciise Masiix (Aasaaska), taas oo ah qaanuun horeeye oo ku jira xeerar ururin ah oo dhidibada u taagaya Muujintii Ciise Masiix. Qaanuunkaasu dabcan waa qaanuunka “xusidda ugu horraysa”, isagoo matalaya sifada dabeecadda Masiixa ee aqoonsata dhammaadka tan iyo bilowgii.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

2 Tesaloniika dhexdeeda, kuwa aan aqbalin jacaylka runta si ay u badbaadaan, waxay diideen runta sida uu u matalo erayga Giriigga ah ee ka soo farcamay erayga Cibraaniga ah ee laga sameeyey saddex xaraf, kaas oo Axdigii Hore loogu tarjumay “run.” Kooxda hela khiyaanada xoogga leh, maxaa yeelay waxay rumaysteen been, waxay diideen inay ku noqdaan waddooyinkii hore, kuwaas oo ah aasaasyadii Adventism-ka sida loogu muujiyey labada shax ee quduuska ah. Sidaas awgeed, tuduca aynu in muddo ah ka fiirsanayney wuxuu leeyahay:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malaa’igga xoogga badan ee Yooxanaa wax baray ma ahayn qof kale oo ka hooseeya Ciise Masiix. Inuu cagtiisa midig saaro badda, tiisa bidixna dhulka engegan, waxay muujinaysaa qaybta uu ka qaadanayo muuqaallada ugu dambeeya ee khilaafka weyn ee Shayddaanka lala jiro. Mawqifkani wuxuu tilmaamayaa xooggiisa iyo amar-sareyntiisa ugu sarraysa ee uu ku leeyahay dhulka oo dhan. Khilaafku qarniba qarni wuu sii xoogaysanayay oo u sii adkaanayay, wuuna sidaas ku sii socon doonaa ilaa muuqaalada gabagabada, marka hawlgalka xeel dheer ee awoodaha gudcurku gaadho meeshii ugu sarraysay. Shayddaan, isagoo la midoobay dadka sharka leh, wuxuu khiyaanayn doonaa dunida oo dhan iyo kiniisadaha aan aqbalin jacaylka runta. Laakiin malaa’igga xoogga badan wuxuu dalbanayaa in dheg loo dhigo. Wuxuu ku qaylinayaa cod weyn. Waa inuu u muujiyo awoodda iyo amar-sarraynta codkiisa kuwa Shayddaanka la midoobay si ay runta uga hor yimaadaan.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Qoraalkan hore “kaniisadaha aan aqbalin jacaylka runta” waa bikradihii sharka lahaa oo nacasyada ahaa ee Daanyeel iyo Matayos, kuwaas oo Caamoos 8:12 ku tilmaamayo inay bilaabi doonaan inay raadiyaan farriinta digniinta ugu dambaysa ee Ilaah marka ay goor dambe tahay. Waa goor dambe, maxaa yeelay waxay rumaysteen been ku saabsan aasaaska Adventism-ka. Adventism-ku markii ugu horraysay wuxuu bilaabay inuu nuugo beentaas sannadkii 1863, wixii markaas ka dambeeyeyna waxay si fudud u ahayd hoos-u-dhac joogto ah ilaa dhammaadka.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Waxa aan doonayo inaan qoro, waxaan u malaynayaa inay gebi ahaanba tahay arrin shakhsiyadeed; hase ahaatee, iftiin nebiyadeed oo cusub maxaa lagu soo kordhiyey Adventism tan iyo 1863? Ellen White waxay ka tidhi farriintii 1888 ee Jones iyo Waggoner, inay ahayd farriintii ay iyadu sannado badan soo bandhigaysay. Farriintoodu waxay u ekaan kartay mid cusub oo Adventism ku noqotay wax naxdin leh sannadkii 1888, laakiin cusaybkaas iyo naxdintaas ma ay ka iman farriin cusub, ee waxay ka dhasheen indho-la’aan ku soo degaysay dadka Ilaah tan iyo 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White waxay Adventism ku aqoonsatay inuu ku jiro xaaladda La’odikiya ka hor 1863, sidaas darteed indho-la’aantii La’odikiya waxay mar hore ku soo siqaysay Adventism ka hor 1863; hase ahaatee, 1863 ayay kaniisaddu si rasmi ah dhinac u dhigtay runta ku saabsan “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, taas oo ahayd “waxsii sheegistii wakhtiga” ee ugu horraysay ee Miller helay. Iftiin nebiyadeed oo Adventism ka dhex soo baxay ma jirin tan iyo 1863! Maxaa isbeddelay?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Dhagaxii ugu horreeyey ee aasaaska macbudka, oo lagu dhisay wakhti nebiyadeed isla markaana metelayey Ciise Masiix, waxa Adventism-ku dhinac dhigay sannadkii 1863. Dhagaxii ugu horreeyey ee Miller ku riday aasaaska macbudka, kaas oo ku dhisnaa wakhti sida Masiixu ugu soo bandhigay kitaabka Daanyeel, isaga oo isu metelaya Palmoni, “tiriyaha yaabka leh,” waa la diiday oo dhinac baa loo dhigay. Dhagaxii ugu horreeyey ee Miller helay…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Markuu Masiixu soo xigtay waxsii sheegidda ku saabsan dhagaxii la diiday, wuxuu tixraacay dhacdo dhab ah oo ku jirta taariikhda Israa’iil. Dhacdadaasi waxay ku xidhnayd dhismahii macbudkii ugu horreeyey. In kastoo ay lahayd ku-dhaqan gaar ah wakhtigii imaatinkii ugu horreeyey ee Masiixa, oo ay ahayd inay si xoog gaar ah ugu hadasho Yuhuudda, haddana waxay sidoo kale inoo leedahay cashar annaga. Markii macbudkii Sulaymaan la dhisay, dhagaxyadii waaweynaa ee derbiyada iyo aasaaska loo baahnaa waxaa si buuxda loogu diyaariyey goobta dhagaxa laga qodo; dabadeed markii la keenay goobta dhismaha, wax qalab ah laguma adeegsan karin korkooda; shaqaaluhu waxay keliya u baahnaayeen inay meelahoodii ku hagaajiyaan. Si loogu isticmaalo aasaaska, waxaa la keenay hal dhagax oo cabbir aan caadi ahayn leh iyo qaab gaar ah; laakiin shaqaaluhu meel ay ku habboon tahay uma ay heli karin, mana ay aqbalin. Wuxuu dhib ku noqday iyaga isagoo aan la adeegsan oo jidkooda yaal. Muddo dheer ayuu ahaanayey dhagax la diiday. Laakiin markii dhisayaashu gaadheen dhigista dhagaxa geeska, waxay muddo dheer raadiyeen dhagax leh cabbir ku filan iyo adkaysi ku filan, isla markaana leh qaabka ku habboon inuu galo meeshaas gaarka ah oo qaado culayska weyn ee dul saarnaan lahaa. Haddii ay doorasho aan xigmad lahayn u sameeyaan meeshan muhiimka ah, ammaanka dhismaha oo dhan ayaa halis geli lahaa. Waxay ahayd inay helaan dhagax awood u leh inuu ka hor yimaado saamaynta qorraxda, dhaxanta, iyo duufaanta. Dhagaxyo dhawr ah ayaa waqtiyo kala duwan la soo xulay, laakiin cadaadiska culaysyo aad u waaweyn awgood way burbureen oo jajabeen. Kuwo kale se ma ay adkaysan karin imtixaanka isbeddellada kediska ah ee hawada. Ugu dambayntiina, fiiro gaar ah ayaa loo jeediyey dhagixii muddada dheer la diiday. Wuxuu la kulmay hawada, qorraxda, iyo duufaanta, isagoon muujin dillaac xataa kii ugu yar. Dhisayaashu way baadheen dhagaxan. Wuxuu ka gudbay imtixaan kasta marka laga reebo mid keliya. Haddii uu qaadi karo imtixaanka cadaadis daran, waxay go’aansadeen inay u aqbalaan dhagaxa geeska. Tijaabadii waa la sameeyey. Dhagaxii waa la aqbalay, waxaa la geeyey meeshiisii loo qoondeeyey, waxaana la ogaaday inuu si qumman ugu habboonaa. Aragti waxsii sheegid ah ayaa Ishacyaah lagu tusay in dhagaxani uu calaamad u ahaa Masiixa. Wuxuu leeyahay:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Quduus ka dhiga Rabbiga ciidammada qudhiisa ah; isaga ha kuu ahaado cabsidaada, isaga ha kuu ahaado baqdintaada. Oo isagu wuxuu ahaan doonaa meel quduus ah; laakiinse wuxuu labada reer binu Israa’iil u ahaan doonaa dhagax lagu turunturoodo iyo dhagax gef lagu kufo, iyo dabin iyo shabaq dadka Yeruusaalem deggan. Oo qaar badan oo iyaga ka mid ah way turunturoon doonaan, way dhici doonaan, wayna burburi doonaan, waana la dabin dhigi doonaa, waana la qaban doonaa.’ Nebiga, isagoo aragti nebiyadeed loogu qaaday imaatinkii ugu horreeyey, waxaa la tusay in Masiixu qaadi doono tijaabooyin iyo imtixaanno, kuwaas oo habkii loola dhaqmay dhagaxii madaxa xagasha ee macbudkii Sulaymaan uu ahaa astaan nebiyadeed. ‘Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, waxaan Siyoon aasaas ugu dhigayaa dhagax, dhagax la tijaabiyey, dhagax madaxa xagalka ah oo qaali ah, aasaas sugan; kii rumaystaa ma degdegi doono.’ Ishacyaah 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Xigmad aan dhammaadka lahayn, Ilaah wuxuu doortay dhagaxii aasaaska, oo isagaa qudhiisu dhigay. Wuxuu ugu yeedhay ‘aasaas sugan.’ Dunida oo dhammu waxay dul saari kartaa culaysyadeeda iyo murugooyinkeeda; isagu kulligood wuu qaadi karaa. Iyagoo ammaan kaamil ah ku jira ayay korkiisa wax ka dul dhisan karaan. Masiixu waa ‘dhagax la tijaabiyey.’ Kuwa isaga isku halleeya, weligiis ma niyad-jabiyo. Imtixaan kasta wuu soo maray. Wuxuu u adkaystay culayska dembigii Aadan, iyo dembiga farcankiisa, wuxuuna ka soo baxay isagoo ka badan guulayste ka dhan ah xoogagga sharka. Wuxuu qaaday culaysyadii lagu dul saaray oo dhan ee uu saaray dembiile kasta oo toobad keena. Masiixa dhexdiisa qalbiga dembiga leh wuxuu helay nasasho. Isagu waa aasaaska sugan. Kuwa isaga ka dhigta tiirkooda waxay ku nastaan ammaan kaamil ah.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Waxsii Ishacyaah ku sii sheegay, Masiixa waxaa lagu caddeeyey inuu yahay aasaas sugan iyo weliba dhagax lagu turunturoodo. Rasuul Butros, isagoo ku qoraya waxyiga Ruuxa Quduuska ah, si cad ayuu u muujinayaa kuwa Masiixu u yahay dhagax aasaas ah, iyo kuwa uu u yahay dhagax lagu kufsado:”

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “Haddabaad aad dhadhamiseen in Rabbigu wanaagsan yahay. Isaga u yimaada, sida dhagax nool oo dadku diideen runtii, laakiinse Ilaah doortay oo qaali ah; idinkuna sidoo kale, sida dhagaxyo nool, waxaa laydiin dhisayaa guri ruuxi ah, wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbalayo Ciise Masiix xaggiisa. Sidaas daraaddeedna Qorniinka waxaa ku qoran, Bal eega, Siyoon waxaan dhigayaa dhagax geeska ugu weyn, la doortay, qaali ah; oo kii isaga rumaystaa ma ceeboobi doono. Haddaba idinka rumaysta, isagu waa qaali; laakiinse kuwa caasiyiinta ah, dhagaxii kuwii wax dhisayay diideen, kaasu wuxuu noqday madaxa geeska, iyo dhagax lagu turunturoodo, iyo dhagax lagu dhacsiiyo, kuwaas oo ereyga ku turunturooda iyagoo caasiyiin ah.” 1 Butros 2:3–8.

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Kuwa rumaysta, Masiixu waa aasaaska la hubo. Kuwanu waa kuwa ku dhaca Dhagaxa oo la jajabiyo. Halkan waxaa lagu muujiyey is-hoosaysiinta Masiixa iyo rumaysadka lagu qabo Isaga. In lagu dhaco Dhagaxa oo la jajabiyo waa in la iska daayo xaqnimadeenna iskeenna ka timaadda oo loo yimaado Masiixa iyadoo la haysto is-hoosaysiinta ilmo yar, lagana toobad keenayo xadgudubyadeenna, lana rumaysan yahay jacaylkiisa dembi-dhaafka ah. Sidaas oo kalena, waa rumaysad iyo addeecid aynu Masiixa ugu dul-dhisanno aasaaskeenna.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Dhagaxan nool dushiisa, Yuhuud iyo kuwa aan Yuhuudda ahaynba si siman bay wax uga dul dhisi karaan. Kanu waa aasaaska keliya ee aynu si ammaan ah wax uga dul dhisi karno. Wuxuu ku filan yahay dhammaan, wuuna u xoog badan yahay inuu qaado culayska iyo rarka dunida oo dhan. Oo xiriirka Masiixa, oo ah dhagaxa nool, kuwa aasaaskan ku dul dhisaa kulligood waxay noqdaan dhagaxyo nool. Dad badan waxaa dadaalkooda lagu qodaa, lagu safeeyaa, laguna qurxiyaa; hase ahaatee ma ay noqon karaan ‘dhagaxyo nool,’ maxaa yeelay kuma xidhna Masiixa. Xiriirkan la’aantiis, ninna ma badbaadi karo. Haddii nolosha Masiixu inagu dhex jiri waydo, ma adkaysan karno duufaannada jirrabaadda. Badbaadadeenna weligeed ah waxay ku xidhan tahay inaan ku dul dhisanno aasaaska sugan. Maanta dad tiro badan ayaa wax ka dul dhisaya aasaasyo aan la tijaabin. Marka roobku da’o, oo duufaantu kacdo, oo daadadku yimaadaan, gurigoodu wuu dumi doonaa, maxaa yeelay laguma dul aasaasin Dhagaxa weligeed ah, oo ah rukunka ugu weyn, Masiix Ciise.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “Kuwa ku dhacaya ereyga, iyagoo caasiyiin ah,” Masiixu wuxuu u yahay dhagax lagu kufsado. Laakiin “dhagixii ay kuwii wax dhisay diideen, kaas qudhiisu wuxuu noqday madaxa geeska.” Sida dhagixii la diiday, Masiixu intii lagu jiray hawshiisii dhulka wuxuu u adkaystay dayac iyo xadgudub. Wuxuu ahaa “mid la quudhsaday oo dadku diideen; nin murugo badan, oo caloolxumo yaqaan: … Isaga waa la quudhsaday, innaguna waxba kuma aynaan tirin.” Ishacyaah 53:3. Laakiin wakhtigu wuu soo dhowaa markii isaga la ammaani lahaa. Sarakicidda kuwii dhintay ayuu ku ahaan lahaa mid lagu caddeeyo inuu yahay “Wiilka Ilaah oo xoog leh.” Rooma 1:4. Imaatinkiisa labaadna waxaa lagu muujin lahaa inuu yahay Sayidka samada iyo dhulka. Kuwii markaas qarka u saarnaa inay iskutallaabta ku qodbaan ayaa garan lahaa weynaantiisa. Horteeda koonka oo dhan, dhagixii la diiday wuxuu noqon lahaa madaxa geeska.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Oo ku alla kii ku dul dhaco, wuu burburin doonaa oo budo ka dhigi doonaa.” Dadkii Masiixa diiday durba waxay arki lahaayeen magaaladoodii iyo qarankoodiiba oo la baabbi’iyey. Ammaantoodii waa la jebin lahaa, oo waxaa loo kala firdhin lahaa sida boodhka dabaysha hor taal. Maxaase Yuhuudda baabbi’iyey? Waxay ahayd dhagaxii ay, hadday korkiisa wax ku dhisi lahaayeen, amnigoodu ahaan lahayd. Waxay ahayd wanaagga Ilaah oo la quudhsaday, xaqnimadii oo la gacan sayray, naxariistii oo la yasay. Dadku waxay isu taageen mucaaradnimo ka dhan ah Ilaah, oo wax kasta oo badbaadadooda ahaan lahaa waxaa loogu rogay halaaggoodii. Wax kasta oo Ilaah nolosha u qoondeeyey waxay u heleen inay dhimasho u noqdaan. Yuhuuddu markay Masiixa iskutallaabta ku qodbeen waxaa ku jiray baabbi’inta Yeruusaalem. Dhiiggii Kalfari lagu daadiyey wuxuu ahaa culayskii ku ridday hallig iyo baabba’ dunidan iyo tan imanaysa. Sidaas oo kale ayay ahaan doontaa maalinta weyn ee ugu dambaysa, marka xukunku ku dhaco kuwa diiday nimcada Ilaah. Masiix, oo ah dhagaxoodii turunturo, markaas ayuu hortooda uga muuqan doonaa sidii buur aargudasho ah. Ammaanta wejigiisa, taas oo kuwa xaqa ah nolol u ah, kuwa sharka leh waxay u ahaan doontaa dab wax baabbi’iya. Jacayl la diiday, nimco la quudhsaday aawadeed, dembilaha waa la baabbi’in doonaa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Iyadoo adeegsanaya tusaalooyin badan iyo digniino soo noqnoqday, Ciise wuxuu muujiyey waxa ay Yuhuudda ka dhaxli lahaayeen diidmada Wiilka Ilaah. Erayadan ayuu kula hadlayey dhammaan kuwa wakhti kasta jooga ee diida inay aqbalaan isaga inuu yahay Bixiyahooda. Digniin kastaa iyaga ayay khusaysaa. Macbudkii la nijaaseeyey, wiilkii caasiga ahaa, beeraleydii beenta ahayd, dhisayaashii quudhsiga badnaa, dhammaantood waxay leeyihiin wax u dhigma waayo-aragnimada dembiile kasta. Haddii uusan toobad keenin, halaagga ay kuwaasu horay u sii muujiyeen ayaa isaga ku dhici doona.” Desire of Ages, 597–600.

We will continue this in the next article.

Waxaan tan ku sii wadi doonnaa maqaalka xiga.

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