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# Rome Establishes the Vision - Number Nine

Rooma waxay Dhidibada u Taagtaa Aragtida - Lambarka Sagaalaad

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

Diidmada Aasaaska: Muranka ku Saabsan ‘The Daily’ iyo Cawaaqibta Ka Dhalata In Xaqiiqada Lagu Diido Waxsii-sheegidda Adventist-ka

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Waxa aynu hadda ka hadlaynaa xariiqda nebiyadeed ee khilaafaadka ku dhex jira taariikhda Advent-ka ee ka dhacay calaamadaha kala duwan ee Rooma la xiriira. Hadda waxaynu ka hadlaynaa “maalinlaha” ee ku jirta kitaabka Daanyeel. Khilaafkaasu wuxuu ka dhigan yahay diidmada aasaaska Adventism-ka, diidmada awoodda Ruuxa Waxsii-sheegidda, iyo diidmada rasuulkii Ilaah doortay. Diidmada shaqadii Miller waxay sidoo kale ka dhigan tahay diidmada waxbariddii la siiyey Miller ee malaa’igaha jannadu siiyeen, kuwaas oo Miller ku hoggaamiyey fahamka farriintii ka dhalatay korodhka aqoonta markii kitaabka Daanyeel la furfuray 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.

Kuwa diida runta tilmaamaysa awoodda (Roomaanka jaahiliga ah) ee ka celinaysay in awoodda baabtiisku soo ifbaxdo sida ku qoran Tesaloniika Labaad, waxay muujiyaan inayan runta jeclayn; oo iyagoo diiday jacaylka runta, waxay helaan been. Beentu iyaduna waxay ku keentaa marin-habaabin xoog leh. Beentu waa sababta, marin-habaabinta xoogga leh ee ay helayaanna waa natiijada. Jacayl-la’aanta ay runta u qabaan ayaa ah dhiirrigelintooda. Beentu waxay ka dhigan tahay doorashada aqbalid badan-ku-saleysan oo ku saabsan caqiidada Baybalka, taas oo ka soo horjeedda kuwa rumaysan runta sugan ee aan isbeddelin. Tani waa sababta sawirka Ishacyaah ee marin-habaabinta xoogga leh ee Bawlos loogu matalay marin-habaabino, ee aan si fudud ugu koobnayn hal marin-habaabin. Qaybta kale waa kuwa runta jecel, aqbala mabda’a runta sugan, oo Ishacyaah ku tilmaamay kuwa ka gariira Erayga Ilaah.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Rabbigu wuxuu leeyahay sidan, Samadu waa carshigayga, dhulkuna waa meeshuu cagahaygu ku nasto; bal meeye guriga aad ii dhisaysaan? Oo meeye meesha nasashadaydu? Waayo, waxyaalahaas oo dhammu gacantaydaa samaysay, oo sidaas daraaddeed ayay u jireen, ayaa Rabbigu leeyahay; laakiinse kan baan eegi doonaa, kaasoo ah miskiin oo ruux jaban leh, oo ereygayga ka gariira. Kii dibi qalaa wuxuu la mid yahay sidii mid nin dila; kii wan allabari u bixiyaana, sidii mid qoorta eey ka jara; kii qurbaan bixiyaana, sidii mid dhiig doofaar bixiya; kii fooxna gubaa, sidii mid sanam barakeeya. Hubaal, iyagu jidadkooday doorteen, oo naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa dhalanteedkooda, oo waxaan korkooda ku soo dejin doonaa wixii ay ka cabsadeen; maxaa yeelay, markaan u yeedhay, midna ma uu jawaabin; markaan hadlayna, ima ay dhegaysan; laakiinse waxay sameeyeen shar hortayda, oo waxay doorteen wixii aanan ku farxin. Maqla erayga Rabbiga, kuwiinnan ereygiisa ka gariira; Walaalihiin idin neceb, oo magacayga aawadiis idin eryay, waxay yidhaahdeen, Rabbiga ha la ammaano; laakiinse isagu wuxuu u muuqan doonaa farxaddiinna, iyaguna way ceeboobi doonaan. Ishacyaah 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Kuwa Ilaah hadalkiisa ka gilgisha waa masaafuriyiinta reer binu Israa’iil, kuwaas oo maalmaha ugu dambeeya ah kuwa lagu matalo calanka.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Oo calan buu quruumaha u taagi doonaa, oo wuxuu soo ururin doonaa kuwa reer binu Israa’iil laga eryay, oo wuxuu ka soo wada kulmin doonaa kuwa reer Yahuudah ku kala firidhsan afarta geesood ee dhulka. Ishacyaah 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Ilaah wuxuu caddeeyaa in isaga qudhiisu yahay kii sameeyey guriga ay dabaqadda bixinaysa qurbaanno kharriban ku andacoonayaan inay iyagu sameeyeen. Waa gurigaas ay isku halleeyaan marka ay ku dhawaaqayaan, “Kuwanu waa macbudkii Rabbiga.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Istaag iridda guriga Rabbiga, oo halkaas kaga naadi eraygan, oo dheh, Maqla erayga Rabbiga, kuwiinna reer Yahuudah oo dhan, ee irdahan ka soo gala inay Rabbiga caabudaan. Rabbiga ciidammadu wuxuu leeyahay, Ilaaha reer binu Israa’iil, Jidadkiinna iyo falimihiinnaba hagaajiya, oo anna waxaan idinka dhigi doonaa inaad meeshan degganaataan. Ha isku hallaynina erayo been ah, idinkoo leh, Kanu waa macbudkii Rabbiga, macbudkii Rabbiga, macbudkii Rabbiga. Yeremyaah 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

Kuwa “isku halleeya” erayo been ah waa kuwa rumaysta been. Gurigii Rabbigu dhisay waxaa lagu taagay aasaaskii uu isaguna sameeyey. Kuwii diiday inay ka jawaabaan markii Ilaah yeedhay, waxay doorteen jidadkoodii oo ay ku farxeen karaahiyado. Waxay doorteen “jidad” iyo “karaahiyo,” oo jamac ah, halka Yeremyaah sheegay in uu jiray hal jid oo keliya oo lagu dhex socdo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Rabbigu wuxuu leeyahay, Jidadka istaaga, oo eega, oo weyddiista waddooyinkii hore, meesha jidka wanaagsanu ku yaal, oo ku socda, oo naftiinnuna nasasho bay heli doontaa. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waxaan idiin dul dhigay waardiyayaal iyagoo leh, Dhawaqa buunka dhegaysta. Laakiinse iyagu waxay yidhaahdeen, Ma dhegaysan doonno. Haddaba quruumahow, maqla, oo ururkow, ogaada waxa iyaga ku dhex jira. Dhulkow, maqal; bal eeg, dadkan xumaan baan ku soo dejin doonaa, taasoo ah midhaha fikirradooda, maxaa yeelay, erayadayda ma ay dhegaysan, sharcigaygiina way diideen. Beeyada Shebaa iiga timaadda maxay ii taraysaa, iyo qasabka udgoon oo dal fog ka yimaada? Qurbaannadiinna la gubo lama aqbalo, allabaryadiinnuna iima macaana. Yeremyaah 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Cutubka shan iyo tobnaad, Yeremyaah wuxuu ururka sharka ah ee aan dhegaysan doonin, in kastoo ay dhego lahaayeen, ugu yeedhaa “shirka kuwa jeesjeesa.” Ururkan waxaa la siiyey “waardiye” taariikhda farriimaha malaa’igta kowaad iyo tan labaad labadaba, dabadeedna mar kale taariikhda malaa’igta saddexaad, hase yeeshee way diideen inay ku socdaan jidka wanaagsan oo ah waddooyinkii hore. Halkii, waxay ku socdeen “waddooyinka.” Sababtaas awgeed, Ishacyaah wuxuu caddeeyaa in Ilaah dooran doono marin-habaabino badan, maxaa yeelay iyagu waxay doorteen badnaansho jidad been ah halkii ay ka qaadan lahaayeen jidka qumman ee keliya ee waddooyinkii hore. Sida markhaatiga Ishacyaah ku cad, cibaadada shirka kuwa jeesjeesa Rabbigu wuu diidaa. Sister White si toos ah ayay badnaanshaha marin-habaabinnada ee Ishacyaah ugu xidhaa marin-habaabinta xoogga badan ee Bawlos, waxayna ku dejisaa macnaha diidmada runta aasaasiga ah, oo ah aasaaska Rabbigu gurigiisa ku dul dhisay oo ku dul dhisayo.

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

> “Kan ka arka dusha hoose, oo akhriya qalbiyada dadka oo dhan, wuxuu ka yidhi kuwa iftiin weyn helay: ‘Iyagu ma dhibsana, mana la yaabana xaaladdooda anshaxa iyo ruuxiga ah aawadeed.’ Hubaal, waxay doorteen jidadkooda, naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa dhalanteedkooda, oo waxaan ku soo dejin doonaa wixii ay ka baqayeen; maxaa yeelay markii aan yeedhay, ninna ma uu jawaabin; markii aan hadlayna, ma ay maqlin; laakiin waxay indhahayga hortooda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.” “Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, inay rumaystaan been,” maxaa yeelay “ma ay aqbalin jacaylka runta inay ku badbaadaan,” “laakiin waxay ku farxeen xaqdarrada.” Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.

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

> “Macallinka jannadu wuxuu weyddiiyey: ‘Waa maxay khiyaano ka xoog badan oo maskaxda marin habaabin karta marka laga reebo iska-yeelka ah inaad ku dhisayso aasaaska saxda ah iyo in Ilaah aqbalayo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu wadaan sida waafaqsan xeeladaha dunida oo aad ku dembaabaysaan Rabbiga? Hoogay, waa khiyaano weyn, waa marin-habaabin soo jiidasho leh oo qabsata maskaxaha marka dadkii mar runta yiqiin ay qaabka cibaadada ku qaldaan ruuxeeda iyo xooggeeda; marka ay u maleeyaan inay taajir yihiin, oo maal ku bateen, oo aanay waxba u baahnayn, halka dhab ahaan ay wax walba u baahan yihiin.’”

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

> “Ilaah kama uu beddelmin xaggiisa ku aaddan addoommadiisa aaminka ah ee dharkooda aan wasakh lahayn haya. Laakiin kuwo badan ayaa ku qaylinaya, ‘Nabad iyo ammaan,’ iyadoo halaag kedis ahi ku soo degayo iyaga. Haddaan toobad dhab ah la keenin, haddaan dadku qalbiyadooda is-hoosaysiin qirasho ku sameyn oo ay runta u aqbalin sida ay Ciise ku tahay, weligood jannada ma geli doonaan. Marka daahirintu ka dhex dhacdo safafkeenna, mar dambe ku nasan mayno raaxo, innagoo ku faanayna inaan hodan nahay oo maal ku badannahay, waxbana aanan u baahnayn.

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

> “Yaa si run ah u odhan kara: ‘Dahabkeenna dab baa lagu tijaabiyey; dharkeenna dunidu ma wasakhayn’? Waxaan arkay Macallinkeenna isagoo tilmaamaya dharka waxa loogu yeedho xaqnimo. Markuu ka siibay, ayuu qaawiyey wasakhnimada ka hoos qarsoon. Markaasuu igu yidhi: ‘Miyaadan arkayn sida ay isu-ekaysiin ku qariyeen wasakhdooda iyo qudhunka dabeecaddooda? “Magaaladii aaminka ahayd sidee bay dhillo u noqotay!” Gurigii Aabbahay waxaa laga dhigay guri ganacsi, meel ay joogitaankii iyo ammaantii Ilaah ka tageen! Sababtaas aawadeed waxaa jira itaaldarro, xoogna waa maqan yahay.’” Markhaatifurrada, mugga 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Qoraalkaas, ururkii Yeremyaah ee kuwa wax jeesjeesa waxaa lagu aqoonsaday reer La'odikiya, kuwaas oo ah bikrado nacas ah.

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

> “Xaaladda kaniisadda ee ay matalaan bikradaha nacasyada ah, ayaa sidoo kale lagu tilmaamaa inay tahay xaaladda La’odikiya.” Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

Bikradaha nacasyadu waxay muujiyaan saliid la’aantooda marka qaylada Habeenbadhka ay timaaddo, markaas oo ay helaan marin-habaabin waafaqsan doorashadii ay iyagu hore u sameeyeen ee jihada ay qaadi lahaayeen, iyagoo diiday jidadkii hore ee Yeremyaah. Jidadkii hore waa meesha nasashada iyo qabowga lagu helo, nasashada iyo qabowguna waa roobka dambe.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Waxaa la ii tilmaamay xagga wakhtiga ay farriinta malaa’igta saddexaad soo xirmaysay. Awoodda Ilaah waxay ku dul degtay dadkiisa; waxay dhammaystireen hawshoodii oo waxay u diyaar garoobeen saacaddii imtixaanka lahayd ee hortooda tiil. Waxay heleen roobkii dambe, ama soo‑noolayntii ka timid joogitaanka Rabbiga, markhaatigii noolna dib baa loo soo nooleeyey. Digniintii u dambaysay ee weynayd meel walba way ka dhawaaqday, oo waxay kicisay kana cadhaysiisay dadka dhulka deggan ee aan doonayn inay farriinta aqbalaan.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Waa inta lagu jiro daadinta Ruuxa Quduuska ah in khiyaanada xoogga badani lagu shubo bikradaha nacasyada ah ee La’odikiya, kuwaas oo aan jeclayn runta, sidaas darteedna doortay inay rumaystaan been halkii ay runta ka rumaysan lahaayeen. Diidmada runta waxaa lala simayaa diidmada sharciga, waayo sharciga Ilaah wuxuu ku jidhaysan yahay xeerarkiisa nebiyadeed.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “Muujintu ma aha abuuridda ama hindisidda wax cusub, balse waa muujinta waxa ilaa laga muujiyo aanay aadamigu garanayn. Runta waaweyn ee daa’imka ah ee ku jirta injiilka waxaa lagu muujiyaa baaritaan dadaal leh iyo is-hoosaysiinteenna Ilaah hortiisa. Macallinka rabbaaniga ahi wuxuu hoggaamiyaa maskaxda kii runta si is-hoosaysiin leh u doondoona; oo hagidda Ruuxa Quduuska ah ayaa runaha Erayga isaga lagu ogeysiiyaa. Mana jiri karto jid aqoon lagu helo oo taas ka sii hubaal badan oo ka sii waxtar badan in sidaas lagu hoggaamiyo. Ballankii Badbaadiyuhu wuxuu ahaa, ‘Markuu yimaado isagu, Ruuxa runta ahu, wuxuu idinku hanuunin doonaa runta oo dhan.’ Waa ku-shubidda Ruuxa Quduuska ah tan inagu keenta inaynu Erayga Ilaah garanno.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Sabuur-qoruhu wuxuu qoray, “Maxayse nin dhallinyaro ahi jidkiisa ugu daahiri karaa? Isagoo dhowraya sida eraygaagu qabo. Qalbiga oo dhan ayaan kugu doondoonay; ha ii oggolaan inaan ka ambado amarradaada.... Indhahayga fur, inaan sharcigaaga ka arko waxyaalo yaab leh.”

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Waxaa nalagu waaninayaa inaan runta u doondoonno sida khasnad qarsoon loo doondoonto. Rabbigu wuxuu furaa garashada kii runta si dhab ah u doondoona; Ruuxa Quduuska ahuna wuxuu u suurtageliyaa inuu qabsado runnaha waxyiga. Tani waa waxa sabuurragu ka wado markuu baryayo in indhihiisa la furo si uu uga arko waxyaalaha yaabka leh ee sharciga ku jira. Markay naftu u hamuunqabto wanaagyada iyo sarreynta Ciise Masiix, maanku wuxuu awood u yeeshaa inuu qabsado ammaanta dunida ka wanaagsan. Keliya gargaarka Macallinka rabbaaniga ah ayaynu ku garan karnaa runnaha Erayga Ilaah. Dugsiga Masiixa ayaynu ku barannaa inaan noqonno kuwo qabow oo is-hoosaysiiya, waayo waxaa nala siiyaa garasho ku saabsan qarsoodiyada cibaadada.” Sabbath School Worker, December 1, 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

In la diido farriinta ama habraaca roobka dambe waa in la diido sharciga Ilaah. Markii Yeremyaah yidhi, “erayadaydii ma ay dhegaysan, sharcigaygiina ma ay dhegaysan, laakiinse way diideen,” wuxuu la waafaqayaa Hoosheeca.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Dadkaygu aqoonla’aan bay ku baabba’een; maxaa yeelay adigu aqoontaad diidday, anna waan ku diidi doonaa, si aadan wadaad iigu ahaan; maadaama aad illowday sharcigii Ilaahaaga, anna carruurtaadana waan illoobi doonaa. Hoosheeca 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

Aqoonta nacasyadu diidaan waa korodhka aqoonta, oo Daanyeel ku tilmaamay inuu dhici doono wakhtiga ugu dambaysta. Wakhtigii ugu dambaysta ee 1798, dabadeedna mar kale wakhtigii ugu dambaysta ee 1989, waxaa jiray korodh aqoon ah oo rasmiyan loo habeeyey farriintii Ilaah doortay inuu adeegsado markii uu dhisayay aasaaska labadaas jiil ee isbarbar socda mid kasta. Runahaas aasaasiga ah waxaa lagu habeeyey xeerar kitaabiga ah oo gaar ah kuwaas oo loo muujiyey rasuulladii la doortay ee taariikhahooda kala duwan, runahaas aasaasiga ahuna waa jidadkii hore ee Yeremyaah, waana runaha ugu dambaysta u taagan saliidda farriimaha qaylada habeenbadhka iyo qaylada weyn. Roobka dambe wuxuu soo saaraa farriinta Qaylada Habeenbadhka taariikhda shaabadaynta boqol iyo afar iyo afartan kun, dabadeedna wuxuu soo saaraa farriinta qaylada weyn taariikhda ururinta idaha kale ee Ilaah oo weli Baabuloon ku jira. Roobka dambe waa labadaba farriin iyo habraaca soo saara farriinta. Korodhka aqoonta ee Daanyeel wuxuu bilaabaa hab tijaabo oo saddex-tallaabo ah.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Oo isna wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xiran yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo waa la caddayn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh middoodna ma ay garan doonaan; laakiinse kuwa xigmadda leh way garan doonaan. Daanyeel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Kuwa sharka leh ee Daanyeel waa bikradaha nacasyada ah ee Matayos, kuwaas oo doorta inay sii haystaan xaaladdooda La’odikiya. Xaaladdoodu waxay ka muuqataa tallaabada saddexaad ee saddexda imtixaan ee Daanyeel, marka kuwa xigmadda leh iyo kuwa sharka lehba la tijaabiyo. Imtixaanka ugu dambeeya waa meesha xukunku ka dhacayo, oo labada qayboodba ay ku muujiyaan inay saliidda haystaan iyo in kale.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Haddana masaalladan ayaa mar kale baraya in aanay jiri doonin wakhti imtixaan dabadeed xukunka. Marka shaqada injiilka la dhammaystiro, isla markiiba waxaa xigaya kala-soocidda kuwa wanaagsan iyo kuwa sharka leh, masiirka koox kastana weligiisba wuu sugnaadaa.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Muuqashada dabeecaddu marka la joogo imtixaanka saddexaad waxay caabudayaasha u aqoonsataa inay yihiin midkood La’odikiyaan nacas ah ama Filadelfiyaan xigmad leh. Imtixaanka ugu dambeeya waxaa la dhammaystiraa iyadoo lala socdo farriinta roobka dambe, taas oo iftiinka loo keenay habraaca roobka dambe. In la diido habraaca roobka dambe waxay naf gelisaa meel aanay ka garan karin farriinta roobka dambe. Farriinta iyo habraacaba Ishacyaah wuxuu ku aqoonsadaa inay yihiin imtixaanka ugu dambeeya.

> 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. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 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. 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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Bal yaa aqoon bari doona? Bal yaase waxbaridda fahamsiin doona? Kuwa caanaha laga gudhiyey oo naasaha laga kexeeyey. Waayo, amarba amar buu ku dul yaalnaa, amarba amar; sadarba sadar buu ku dul yaalnaa, sadarba sadar; halkan wax yar, halkaasna wax yar; maxaa yeelay, bushimo turunturoonaya iyo af kale ayuu dadkan kula hadli doonaa. Kuwaasuu ku yidhi, Tanu waa nasashadii aad kuwii daalay ku nasin lahaydeen; tanuna waa soo‑nooleyntii; hase yeeshee ma ay dhegaysan. Laakiinse Eraygii Rabbigu wuxuu iyaga u ahaa amarba amar, amarba amar; sadarba sadar, sadarba sadar; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo gadaal ugu dhacaan, oo u jajabaan, oo dabin loogu qabto, oo loo qabsado. Sidaas daraaddeed maqla Erayga Rabbiga, kuwiinna quudhsadayaasha ah ee xukuma dadkan Yeruusaalem jooga. Maxaa yeelay, waxaad tidhaahdeen, Geeri ayaannu axdi la dhiganay, oo She’oolna heshiis ayaannu la galnay; markii karbaashka qulqulaya uu dhex maro, nama soo gaadhi doono; waayo, been ayaannu gabbaad ka dhignay, oo hooska khiyaanadana waannu isku qarinay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, Siyoon waxaan ugu dhigayaa aasaas dhagax, dhagax la tijaabiyey, dhagax gees qaali ah, aasaas sugan; kii rumaystaa ma degdegi doono. Xukunkana waxaan ka dhigi doonaa xadhigga cabbirka, xaqnimadana miisaanka raaraca; oo roobdhagaxyaaluhu waxay xaaqi doonaan gabbaadka beenta, biyuhuna waxay qarqin doonaan meesha lagu dhuunto. Oo axdigii geerida aad la dhigateenna waa la buri doonaa, heshiiskiinna She’oolna ma taagnaan doono; markii karbaashka qulqulaya uu dhex maro, markaas isaga ayaa idin tuman doona. Ishacyaah 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Karbaashka qulqulaysa” ee waxsii-sheegista Kitaabku waa qalalaasaha sharciga Axadda ee isa soo taraya, kaas oo ka bilaabma sharciga Axadda ee dhowaan imanaya ee Maraykanka. Kuwii nacasyada ahaa, sharka lahaa ee La’odikiyaanka ahaa oo aan lahayn “jacaylka runta,” sidaas daraaddeedna diida korodhka aqoonta, waxay rumaysan yihiin in “karbaashka qulqulaya” aanu iyaga “ku iman doonin,” maxaa yeelay, waxyaalaha kale dhexdood, waxay doorteen inay aqbalaan qeexid been ah oo ku saabsan astaan ka mid ah Rooma ee waxsii-sheegista Kitaabka. Markay sidaas yeeleenna, waxay soo saareen hannaan waxsii-sheegid been ah oo ku dhisan aasaaskooda waxsii-sheegid ee iyaga u gaar ah. Aasaaskoodu wuxuu ku dhisan yahay ciid, taas oo ka dhigan dhagaxyo yaryar oo fara badan oo la burburiyey. Aasaaska kuwa xigmadda lehna wuxuu ku dhisan yahay Dhagaxa keliya.

> 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. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Sida nimcada Ilaah la ii siiyey, anigoo ah dhise xeel dheer, ayaan aasaaskii dhigay, mid kalena dushiisa ayuu ka dul dhisayaa. Laakiin nin waluba ha iska jiro sida uu dusha uga dhisayo. Waayo, ninna ma dhigi karo aasaas kale oo ka duwan kii la dhigay, kaas oo ah Ciise Masiix. Haddaba haddii nin ku dul dhiso aasaaskan dahab, lacag, dhagaxyo qaali ah, qoryo, caws, xaab qalalan; nin kasta shuqulkiisu waa la muujin doonaa; waayo, maalintu way caddayn doontaa, maxaa yeelay dab baa lagu muujin doonaa; dabkuna wuxuu tijaabin doonaa shuqulka nin kasta nooca uu yahay. 1 Korintos 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Aasaasyada beenta ah waxaa lagu barbar dhigay aasaaska runta ah, kaas oo ah Masiix Ciise—Dhagaxa. Aasaaska runta ah ama kan beenta ah waxaa lagu muujiyaa tijaabada ugu dambaysa ee saddexda tijaabo ee Daanyeel. Waxaa “lagu muujiyaa dab”—dabkii Rasuulka Axdiga, kan si kedis ah ugu iman doona macbudkiisa. Markaas waxaa la muujinayaa koox la gashay axdi dhimasho, waxaana la muujinayaa koox la gashay axdi nolol.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo jidka ayuu hortayda ku diyaarin doonaa; oo Rabbiga aad doondoonaysaan wuxuu si kedis ah u iman doonaa macbudkiisa, kaasoo ah rasuulkii axdiga, kii aad ku faraxdaan; bal eega, wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka safeeyaha, iyo saabuunta kuwa dharka caddeeya. Oo wuxuu fadhiisan doonaa sida nin safeeya oo lacagda daahiriya; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag oo kale, si ay Rabbiga ugu bixiyaan qurbaanno xaqnimo ah. Markaas qurbaanka Yahuudah iyo Yeruusaalem wuxuu Rabbiga ugu farxi doonaa sidii waagii hore iyo sidii sannadihii hore. Oo waxaan idiin soo dhowaan doonaa xukun; oo waxaan markhaati degdeg ah ku noqon doonaa kuwa sixirka sameeya, iyo kuwa sinaysta, iyo kuwa been ku dhaarta, iyo kuwa dulma kuwa mushahaarahooda ka cuna kiraystaha, carmalka, iyo agoonta, iyo kuwa shisheeyaha xaqiisa ka weeciya, oo aan aniga iga cabsan, ayaa Rabbiga ciidammadu leeyahay. Malaakii 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Rasuulka Axdigu wuxuu ku soo dhowaadaa xukun markii habka imtixaanka ee Daanyeel uu gaaro imtixaanka saddexaad, oo kuwa xigmadda leh iyo kuwa sharka leh la tijaabiyo. Habka imtixaanka ee Daanyeel oo saddex-tallaabo ah wuxuu bilaabmaa wakhtiga dhammaadka, marka kitaabka Daanyeel shaabadda laga furo oo aqoontu badato. Kordhinta aqoonta waxaa loo soo saaraa caddayn iyada oo loo marayo shaqada rasuulka la doortay ee buun afuufa. Rasuulkaas Malaakii wuxuu ugu yeedhaa “rasuulka” “jidka diyaariya” ka hor imaanshaha Rasuulka Axdiga, kaas oo dab ku muujinaya kii axdi la galay Isaga, ama kii doortay inuu dhimasho axdi la galo. Taariikhda Millerite-ka, Masiixu si kedis ah ayuu macbudkiisa ugu yimid Oktoobar 22, 1844, calaamad jid ah oo sii tusinaysa sharciga Axadda ee dhowaan imanaya.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Imaatinka Masiixa oo ah Wadaadkeenna Sare ee uu ku imanayo meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaatinka Wiilka Aadanaha ee uu ugu imanayo Kan Da’weynaha ah, sida lagu soo bandhigay Daanyeel 7:13; iyo imaatinka Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, dhammaantood waa tilmaamo ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu matalay imaatinka arooska ee xagga arooska, sida Masiixu ugu sharraxay masaalka tobanka bikradood ee Matayos 25.” The Great Controversy, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Tijaabada ugu dambaysa ee saddexda tijaabo ee Daanyeel waxay dhacaysaa sharciga Axadda ee dhawaan imanaya, marka Rasuulka Axdigu yimaado si uu dab ugu muujiyo kii axdi la galay nolol ama dhimasho, taas oo lagu meeleeyey macnaha guud ee reer Laawi. Markii Malaakii uu sharxayo bikradaha caqliga leh iyo kuwa nacasyada ah ee Matayos, kuwaas oo ah La’odikiyaanka iyo Filadelfiyaanka Yooxanaa, iyo kuwa caqliga leh iyo kuwa sharka leh ee Daanyeel, labada kooxoodba dab baa lagu tijaabiyaa, markaasayna muujiyaan kii ah, ama kii aan ahayn, reer Laawi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Reer Laawi waxay astaan u yihiin kuwa si daacad ah u istaagay labadii kacdoon ee weylaha dahabka ah. Kacdoonkii ugu horreeyey wuxuu ahaa kii Haaruun, kan labaadna wuxuu ahaa kacdoonkii Yerobcaam. Labada tusaaleba, reer Laawi waxay mataleen kuwa aaminka ah, labaduna waxay keenayaan laba markhaati oo ku saabsan daacadnimada koox uu matalo reer Laawi xilliga sharciga Axadda ee dhowaan iman doona. Haaruun wuxuu sameeyey weyl dahab ah. Dahabku waa astaanta Baabuloon, weylkuna waa sanam bahal ah. Dabadeedna wuxuu amray iid, oo dadkii nacasyada ahaa waxay iyagoo qaawan ku cayaarayeen hareeraha weylka. Kacdoonkoodii oo dhan wuxuu ku dhisnaa oo ku kiciyey diidmadoodii Muuse, oo ahaa rasuulkii la doortay.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Markaasaa Muuse wuxuu Haaruun ku yidhi, Dadkanu maxay kugu sameeyeen, oo aad dembi sidaas u weyn ugu soo dejisay? Haaruunna wuxuu yidhi, Cadhada sayidkaygu yaanay kululaan; waad taqaan dadka, inay shar ku sii jeedaan. Waayo, waxay igu yidhaahdeen, Noo samee ilaahyo naga hor socda; waayo, Muusahan, oo ah ninkii naga soo bixiyey dalkii Masar, garan mayno waxa ku dhacay. Markaasaan waxaan ku idhi, Ku alla kii dahab haystaa ha iska siibo. Sidaas daraaddeed way ii keeneen; dabkiina waan ku dhex tuuray, dibina waxaa ka soo baxay dibigan. Muusena markuu arkay in dadku qaawan yihiin; (waayo, Haaruun baa ka dhigay iyagoo qaawan, si ay cadawgooda ugu dhex ceeboodaan;) markaasaa Muuse istaagay iridda xerada, oo wuxuu yidhi, Kumaa Rabbiga dhiniciisa ah? ha ii yimaado. Markaasaa reer Laawi oo dhammu isu soo urureen xaggiisa. Oo wuxuu ku yidhi, Rabbiga ah Ilaaha reer binu Israa'iil wuxuu leeyahay sidan, Nin kastaa seeftiisa ha ku xidho dhinaciisa, oo xerada dhexdeeda ka gudba oo ka soo noqda irid ilaa irid, oo nin kastaa ha dilo walaalkiis, iyo nin kastaa saaxiibkiis, iyo nin kastaa deriskiis. Reer Laawina waxay yeeleen sidii eraygii Muuse ahaa; oo maalintaas dadkii waxaa ka dhacay abbaaraha saddex kun oo nin. Baxniintii 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Kuwii ciyaaray waxay ahaayeen La’odikiyaanka kuwaas oo muujiyey “ceebta qaawanaantooda,” taas oo ah digniinta belaayada lixaad, digniin ku saabsan baahida loo qabo in si sax ah loo fahmo saddexleyda ka kooban Rooma casriga ah sida masduulaagga, bahalka, iyo nebiga beenta ah. Digniintaasu si adag ayay uga hor imanaysaa fasiraaddii gaarka ahayd ee Uriah Smith oo burburisay runihii la xidhiidhay belaayada lixaad iyo Armageddoon.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Kuwii muujiyey xaaladdooda La’odikiyaanka ah waxay diideen amarka iyo awoodda rasuulka la doortay, waxayna muujiyeen isla fahamka isku dhex yaacsan ee ay qabaan kuwa doorta inay astaanta shaydaannimada ah ee “tan maalinlaha ah” u aqoonsadaan astaanta cibaado leh ee adeegga Masiixa ee meesha quduuska ah. Waxay samatabbixintooda u nisbeeyeen ilaah astaan ah, laakiin ilaaha ay doorteen inay caabudaan wuxuu ahaa astaan ilaaha Masar, Masarna waa astaan masduulaagga. Sida Adventism-ka La’odikiyaanka ah oo kale, waxay diideen runta ah in “tan maalinlaha ah” ay tahay astaan Roomaankii jaahiliga ahaa, masduulaagga, waxayna astaanta shaydaannimada ah u aqoonsadeen inay tahay astaan Masiixa.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wiilka Aadanow, wejigaaga u jeedi Fircoon oo ah boqorka Masar, oo wax ka sii sheeg isaga, iyo Masar oo dhanba. Hadal, oo waxaad tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eeg, Fircoonow boqorka Masar, anigu col baan kugu ahay, adiga oo ah masduulaagii weynaa oo dhex jiifa webiyadiisa, kii yidhi, Webigaygu waa kayga, aniguna naftaydaan u sameeyey. Yexesqeel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Kuwii fallaagoota Haaruun beensila, dibicha warqee sanaan bakka buufame, isa Gibxii garbummaa jalaa isaan baase taʼuu amanan. Adveentizimiin Laaʼodiqeyaa immoo soba ah in mallattoo Roomaa warraaqsaa (beensilaa), “kan yeroo hundumaa” jedhamuun bakka buufamu, mallattoo Kiristoos isa hojii tajaajilasaatiin mana qulqullummaa samii keessatti namoota garbummaa cubbuu jalaa baasu taʼe jedhee amana. Akkasumas ergamaa filatame ni didan; akkuma Adveentizimiin Laaʼodiqeyaa falmii mallattoo “kan yeroo hundumaa” irratti godhettis.

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Jiilkii ugu horreeyey (1844 ilaa 1888) ee Adventism-ka La’odikiya, waxay diideen shaqadii Miller ee lagu aqoonsanayo toddobada waqti. Jiilkii labaadna (1888 ilaa 1919) waxay bilaabeen hab-raacii lagu diidayey runta “allabariga joogtada ah.” Jiilkoodii saddexaad (1919 ilaa 1957) waxay ku noqdeen fahamkii Protestantism-ka riddada ah ee ahaa in “tuugagga dadkaaga” uu yahay Antiochus Epiphanes. Sebtembar 11, 2001, waxay diideen doorka Islaamka ee waxsii-sheegidda Kitaabka Quduuska ah markii hooggii saddexaad uu taariikhdaas yimid. Afartaas runood oo dhan Miller wuu adkeeyey, waxaana lagu matalay labada loox ee Xabaquuq; mid kastana waa run aasaasi ah oo loo nisbeeyo shaqadii Miller, kaas oo Sister White ay ugu yeedho “kan la doortay.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Kacdoonkii Yerobcaam wuxuu ka billowday bilowgii boqortooyadii woqooyi oo ka koobnayd tobanka qabiil ee Yerobcaam ka dhigtay boqorkoodii ugu horreeyey. Yerobcaam wuxuu sameeyey laba weyl oo dahab ah, midna wuxuu dhigay Beytel, oo macnaheedu yahay guriga Ilaah, kan kalena Daam, oo macnaheedu yahay xukun. Wadajir ahaan, Beytel iyo Daam waxay ka dhigan yihiin isku-darka kaniisadda (Beytel) iyo dawladda (Daam). Oo sida kacdoonkii Haaruun, weylaha waxaa laga sameeyey dahab, oo ah calaamadda Baabuloon, labaduba na waxay ahaayeen sanam bahal u eg. Sida Haaruun oo kale, Yerobcaam wuxuu amray iid sannadle ah, wuxuuna weylihii u aqoonsaday inay yihiin ilaahyadii soo bixiyey dadka Ilaah Masar.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yerobcaamna qalbigiisuu ku yidhi, Haatan boqortooyadu waxay ku noqon doontaa reer Daa’uud: Haddii dadkanu ay Yeruusaalem u kacaan inay allabari ku bixiyaan guriga Rabbiga, markaas qalbiga dadkanu mar kale wuxuu u jeesan doonaa sayidkoodii, oo ah Rexabcaam oo ah boqorkii dalka Yahuudah; wayna i dili doonaan, oo haddana waxay u noqon doonaan Rexabcaam oo ah boqorkii dalka Yahuudah. Sidaas daraaddeed boqorkii talo buu qaatay, oo wuxuu sameeyey laba weyl oo dahab ah, markaasuu ku yidhi iyagii, Aad bay idiinku badan tahay inaad Yeruusaalem u kacdaan; bal eega ilaahyadiinnii, Israa’iilow, kuwaas oo idinka soo bixiyey dalkii Masar. Mid buu Beytel dhigay, kii kalena Daanna wuu dhigay. Waxaasuna dembi bay noqdeen; waayo, dadkii waxay tageen inay ku caabudaan kii midka ahaa, xataa tan iyo Daan. Oo wuxuu sameeyey guri meelaha sarsare ah, wuxuuna wadaaddo ka dhigay dadka ugu hooseeya, kuwaas oo aan ka mid ahayn reer Laawi. Oo Yerobcaamna wuxuu amray iid bisha siddeedaad, maalinta shan iyo tobnaad oo bisha ah, oo la mid ah iidda dalka Yahuudah ka jirta; oo wuxuu wax ku bixiyey meeshii allabariga. Sidaasuu ku sameeyey Beytel, isagoo allabaryo u bixinaya weylihii uu sameeyey; oo wuxuu Beytel geeyey wadaaddadii meelaha sarsare oo uu sameeyey. Sidaas daraaddeed meeshii allabariga oo uu Beytel ku sameeyey ayuu wax ku bixiyey maalintii shan iyo tobnaad oo bisha siddeedaad, taas oo ah bishii uu qalbigiisa ka hindisay; oo wuxuu reer binu Israa’iil u amray iid; oo wuxuu meeshii allabariga wax ku bixiyey, fooxna wuu shiday. 1 Boqorradii 12:26–33.

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

Yeroboscaam wuxuu “qalbigiisa ka hindisay,” taas oo ka dhigan hawshii Uriah Smith ee uu ku soo bandhigay “fasiraad gaar ahaaneed” oo uu ku dhiso qaabkiisa nebiyadeed. Yeroboscaam wuxuu raacay hannaan kii Haaruun, sidaas darteedna wuxuu si qaldan ugu matalay ilaah Masar ah inuu yahay Ilaaha runta ah. Ilaaha ay Haaruun iyo Yeroboscaam labaduba sameeyeen wuxuu ku dhisnaa adeegsi qaldan oo calaamad u ah dabeecadda laba-geesoodka ah ee Rooma, taas oo astaan u ah xeeladda dawladnimada iyo xeeladda kaniisadnimada. Haaruun iyo Yeroboscaam labaduba waxay aqoonsanayeen sawirka awoodda masduulaagga, iyagoo adeegsanaya astaanta sawirka bahalka. Sidaas awgeed, labadaas taariikhood ee quduuska ah ee fallaaganimadu waxay ka dhigan yihiin imtixaanka weyn ee dadka Ilaah, kaas oo masiirkooda weligeed ah lagu go’aamin doono. Imtixaankaas, sida waxyigu tilmaamayo, waa imtixaanka samaysanka sawirka bahalka.

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Murankii ugu horreeyey ee ku saabsanaa astaanta Rooma inay tahay “kuwa dadkaaga dhaca,” muran kaas oo ku soo galay shaxdii hormuudka ee 1843, wuxuu ku dooday in tuuggii uu ahaa Antiochus Epiphanes, halkii xaqiiqadu ka ahaan lahayd in kuwa wax dhaca ay yihiin Rooma. Murankii ugu horreeyey wuxuu matalay murankii ugu dambeeyey ee ku saabsan “kuwa dadkaaga dhaca” inay yihiin Rooma, halkaas oo hadda lagu doodayo in kuwa wax dhaca ay yihiin Maraykanka, ee aanay ahayn Rooma. Hase yeeshee, Antiochus waa astaan u ah Maraykanka aayadaha toban ilaa shan iyo tobnaad ee Daanyeel kow iyo toban, sidaas darteed beentii bilowga iyo beentii dhammaadka ee ku saabsan cidda la metelayo waa isku mid.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Mugdiga iyo jahawareerka ku saabsan waxa Antiochus uu matalayey maalmaha ugu dambeeya, waxay dhaliyaan jahawareer ku saabsan ekaanta bahalka, sida ay yeeleen fallaagadii Haaruun iyo Yerobaam. Jahawareerka ku saabsan ekaanta bahalka wuxuu dhacayaa isla wakhtigaas oo imtixaanka weyn ee dadka Ilaah uu yahay samaysanka ekaanta bahalka.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbigu si cad buu ii tusay in suuradda bahalka la samayn doono ka hor intaan wakhtiga nimcadu xidhmin; waayo, waxay noqon doontaa imtixaanka weyn ee dadka Ilaah, kaas oo aayahooda weligeed ah lagu go’aamin doono. Mawqifkaagu waa isku dhex yaac khaladaad isdiiddan ah oo sidaas darteed dad aad u yar oo keliya lagu khiyaaneeyo.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Muujintii 13 mowduucan si cad baa loogu soo bandhigay; [Muujintii 13:11–17, waa la soo xigtay].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Tanu waa imtixaanka ay tahay in dadka Ilaah maraan ka hor intaan la shaabadayn. Kuwa oo dhan oo daacadnimadooda Ilaah ku caddeeyey addeecidda sharcigiisa, kana diiday inay aqbalaan sabti been-abuur ah, waxay hoos geli doonaan calanka Rabbiga Ilaaha ah Yehowah, oo waxay heli doonaan shaabadda Ilaaha nool. Kuwa ka tanaasula runta samada ka timid oo aqbala sabtida Axadda, waxay heli doonaan calaamadda bahalka.” Manuscript Releases, volume 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Markii Walaal White ay taageertay aragtidii Miller ee ahayd in “kan maalinlaha ah” uu matalayo Roomaankii jaahiliga ahaa, waxay sheegtay in tan iyo 1844, “aragtiyo kale”, jamac ahaan, la qaatay, kuwaas oo soo saaray “mugdi iyo jahawareer.” Jahawareerka ay soo saaraan aragtiyada beenta ah ee ku saabsan “kan maalinlaha ah,” kaas oo astaan u ah Roomaanka jaahiliga ah, sida “kuwa dadkaaga wax dhaca,” wuxuu dhalinayaa jahawareer iyo mugdi ku saabsan kala sooca u dhexeeya Rooma iyo sawirka Rooma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Khilaafyadii ugu horraysay iyo kuwii ugu dambeeyey ee ku saabsanaa astaan Rooma ah waxay dhex mareen dad hore oo axdiga lahaa oo la dhinac marayay iyo dad markaas noqonayay dadka cusub ee axdiga Ilaah. Khilaafku waxa uu ku jiray diidmo in lagu xukumo xeerarka naxwaha ee la dejiyey, waayo erayga “sidoo kale” ee aayadda afar iyo tobnaad waxaa diiday Protestant-yadu, sidaas darteedna waxay ku doodayeen in tuugadu ay tahay isla quwadda lagu matalay aayadaha ka horreeya.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

Waxay ka dhignayd qalloocin Qorniinka ah markii Antiochus lagu khasbay inuu noqdo “tuugada.” Taasu waxay ahayd fasiraad gaar ahaaneed, waayo caqiido kasta oo been ah oo runta ka soo horjeeddaa waa fasiraad gaar ahaaneed. Muranka laftiisu wuxuu noqday run aasaasi ah, maxaa yeelay waxaa lagu qoray shaxdii hormuudka ee 1843. Ansixintii shaxda ee waxyi ku timid waxay xaqiijisay oo ansixisay “tuugada” inay astaan u yihiin Rooma, waxayna sii weynaysay culayska runta, waayo in la diido caqiidada waxay la macno ahayd in la diido labadaba aasaaska iyo amar-sareynta Ruuxa Waxsii-sheegidda.

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Fahamka saxda ah ee “tuugada dadkaaga” oo matalaya Rooma, marka lagu daro qaabka nebinnimada ee malaa’igtu siiyeen William Miller, waayo wuxuu la jaanqaaday qaabka nebinnimada ee uu isagu u yimid inuu fahmo oo soo bandhigo, kaas oo ahaa in Rooma jaahiliga ah iyo Rooma baadariga ahi ay ahaayeen aasaaska dhammaan dabaqitaannadiisii nebinnimo.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Fasiraadda gaarka ah ee Uriah Smith, oo ku aqoonsatay boqorka woqooyi ee aayadda soddon iyo lixaad ee Daanyeel kow iyo tobnaad inuu yahay Faransiiska, dabadeedna aayadda afartanaad inuu yahay Turkiga, waxay ka koobnayd laba aqoonsi oo khaldan oo boqorka woqooyi ah. Diidmadii Smith ee aasaaska sannadkii 1863 waxay dhalisay indho-la’aan u diidday inuu arko xeer aad u aasaasi ah oo waxsii sheegidda ah, kaas oo ah: in qiyaastii wakhtigii Masiixa, waxsii sheegiddu ay muujisay hay’adaha ruuxiga ah ee casriga ah kuwaas oo lagu sii tusaaleeyey hay’adihii qadiimiga ahaa ee sugan. Bawlos wuxuu si gaar ah u baray runtaan markii uu caddeeyey in waxa marka hore yimid uu ahaa kan sugan, dabadeedna uu xigay kan ruuxiga ah.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Laakiin kii ruuxiga ahaa hore uma uu ahayn, ee waxaa hore ahaa kii dabiiciga ahaa; dabadeedna kii ruuxiga ahaa. 1 Korintos 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith wuxuu ka mid ahaa dadka axdiga ee beddelay Protestantismkii riddada noqday sidii dadka Ilaah, hase yeeshee wuxuu hormuud u noqday fallaagadoodii markii uu diiday toddobadii jeer, oo uu soo bandhigay jaantuskiisii 1863. Adeegsiga fasiraaddiisii gaarka ahayd wuxuu dhaliyey faham been ah oo ku saabsan Armageddoon ee Muujintii cutubka lix iyo tobnaad, taas oo ah imtixaan kale oo ku saabsan fahamka saxda ah ee Rooma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Khilaafkii ugu horreeyey ee ku saabsanaa tuugta, Smith wuxuu matalay kuwii ku lug lahaa rumoobiddii ugu horraysay ee masaalka tobanka bikradood. Sidaas darteed, aragtidiisa shakhsiga ah ee ku saabsan boqorka woqooyi awgeed, wuxuu matalaa dad axdi leh oo la dhaafayey intii u dhexaysay 1856 iyo 1863, markii ay noqdeen Kaniisadda Adventist-ka Maalinta Toddobaad ee La’odikiya. Sida ku dhacday Protestant-kii khilaafka tuugta, Smith wuxuu iska indhatiray awoodda naxweed ee tuducii uu ku qalloociyey fasiraaddiisa gaarka ah, maxaa yeelay xagga naxwaha boqorka woqooyi laga bilaabo aayadda kow iyo soddonaad ilaa aayadda shan iyo afartanaad mar walba oo keliya waa awoodda baabtinimada.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Khilaafka ku saabsan “tan maalinlaha ah” awgiis, beeno ayaa lagu soo geliyey taariikhda Advent-ka iyada oo ay sameeyeen Willie White iyo A. G. Daniells si ay u taageeraan aragtidii hore ee Protestant-ka ee ahayd in “tan maalinlaha ahi” ay matashay adeegga Masiixa ee meesha quduuska ah. Taariikhdaas gaarka ah waxaa lagu aqoonsaday Miisaska Xabaquuq, hase ahaatee waxaa muhiim ah in la xuso markhaatifurka beenta ah ee la xidhiidha kor u qaadista iyo aasaasidda aragtida khaldan, waayo fahamka saxda ah waxaa Miller ku gartay Tesaloniika Labaad, halkaas oo arrintu tahay isbarbardhigga u dhexeeya kuwa runta jecel iyo kuwa beenta rumaysta.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

Muran ku saabsan “allabariga joogtada ah” waxa ay sii kordhisaa fahamka xariiqda ku dul xariiqda ee sheegaya in muranka ugu dambeeya ee Rooma uu ka dhaco wakhtiga daadinta Ruuxa Quduuska ah. Sida Ruuxa Quduuska ah kor looga daadayo, ayaa awood hoose ka soo kacaysaa oo qabsanaysa kuwa qaata iyada sida inay tahay xoogga Ilaah, in kastoo ay tahay marin-habaabin xoog leh.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Labada quwadood ee waaweyn ee ku jira muranka ayaa shaqaynaya, mid baa ka soo hoosaysa, tan kalena kor bay ka timaaddaa. Nin kastaa wuxuu ku hoos jiraa saameynta qarsoon ee middood ama tan kale, falalkiisuna waxay muujin doonaan dabeecadda dhiirrigelinta ay ka soo farcantaan. Kuwa Masiixa la midoobay waxay had iyo goor ka shaqayn doonaan xariiqyada Masiixa. Kuwa Shayddaanka la midoobayna waxay ku shaqayn doonaan dhiirrigelinta hoggaamiyahooda, iyagoo ka gees ah xoogga iyo hawlgalka Ruuxa Quduuska ah. Doonista aadanaha waxaa loo daayay inay xor u falgasho, falka ayaana lagu muujiyaa ruuxa qalbiga ku dhaqdhaqaaqaya. ‘Midhahooda ayaad ku garan doontaan.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Isbarbardhigga nebinimo ee ku jira muranka ku saabsan “allabarigii joogtada ahaa” waa aqoonsiga astaan ka mid ah masduulaagii oo loo aqoonsado inay tahay astaan Masiixa. Kuwa runta diida, waxay sidoo kale diidayaan doorkii Miller oo daahfuray runtaan, oo sidaas ku diidaya Ruuxa Quduuska ah, kuna fulinaya dembiga aan la cafiyi karin.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Maqaalka xiga waxaan ku qaadi doonnaa muran ku saabsan Rooma oo dhacay wax yar ka dib Sebtembar 11, 2001.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Waxa aynu ku nool nahay waa wakhti noloshu ugu qaalisan tahay uguna xiisaha badan tahay. Dhammaadka wax walba waa soo dhowaaday. Horumarro yaab leh ayaa si joogto ah hortayada uga furmi doona; waayo, quwado aan la arki karin ayaa shaqaynaya, iyagoo muujinaya hawl aad u xoog badan. Awoodaha gudcurka ee hoose ka yimaadda ayaa ku dhaqdhaqaaqaya wakiillada aadanaha, oo niman shar leh ayaa la shaqaynaya malaa’ig shar leh si ay ula dagaallamaan amarrada Ilaah iyo rumaysadka Ciise; isla mar ahaantaasna awood sare ka timaadda ayaa ku shaqaynaysa kuwa isu dhiiba saamaynta rabbaaniga ah, oo dadka Ilaahna waxay la shaqaynayaan makhluuqyada samada ee caqliga leh. Wax aan ka yarayn rumaysad dhab ah oo run ah ma adkaysan doono culayska ku iman doona naf kasta oo banii-aadamka ka mid ah maalmahan ugu dambeeya si loo imtixaano loona tijaabiyo. Ilaah waa inuu noqdaa magangalkayaga; kuma kalsoonaan karno qaab, qirasho, xaflad, ama mansab, mana u malayn karno in, maxaa yeelay magac nololeed baynu leenahay, aynu awoodi doonno inaynu istaagno maalinta tijaabada. Wax kasta oo la gariirin karo waa la gariirin doonaa, oo waxyaalaha aan lagu gariirin karin khiyaamooyinka iyo dhalanteedyada maalmahan ugu dambeeya ayaa sii jiri doona. Nafta ku qodax Dhagaxa daa’imiga ah; waayo, Masiixa keligiis ayaa badbaado ku jirtaa. Ciise wuxuu ku tilmaamay maalmaha aynu ku nool nahay maalmo khatar leh. Wuxuu yidhi, ‘Sidii ay ahaayeen maalmihii Nuux, sidaas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha. Waayo, sidii maalmihii daadkii ka horreeyey ay wax u cunayeen oo u cabbayeen, u guursanayeen oo gabdhahooda loo guurinayey, ilaa maalintii Nuux doonnida galay, oo aanay ogaanin ilaa daadkii yimid oo wada qaaday; sidaas oo kale ayay ahaan doontaa imaatinka Wiilka Aadanaha.’ ‘Sidoo kale sidii ay ahayd maalmihii Luud; way cuni jireen, way cabbi jireen, way iibsan jireen, way iibin jireen, way beeri jireen, way dhisi jireen; laakiinse isla maalintii Luud ka baxay Sodom ayaa samada dab iyo baaruud ka da’ay oo kulligood baabbi’iyey. Sidaas oo kale ayay ahaan doontaa maalinta Wiilka Aadanaha la muujiyo.’ ‘Marka Wiilka Aadanahu ku yimaado ammaantiisa, oo malaa’igta quduuska ah oo dhammuna la joogto, markaas wuxuu ku fadhiisan doonaa carshiga ammaantiisa; oo quruumaha oo dhammuna hortiisa ayaa lagu soo ururin doonaa; oo wuxuu kala sooci doonaa midba midka kale, sida adhijirku idaha uga sooco riyaha; oo idaha wuxuu dhigi doonaa gacantiisa midig, riyahana bidixda. Markaas Boqorku wuxuu kuwa gacantiisa midig jooga ku odhan doonaa, Kaalaya, kuwiinow Aabbahay barakeeyeyow, dhaxla boqortooyada idiin diyaarsan tan iyo aasaaskii dunida.’ Socodkeenna noloshan ku jira ayaa go’aamin doona qaddarkeenna daa’imiga ah ee halkaas; annaga ayaa loo daayey inaan nidhaahno inaynu la jiri doonno kuwa dhaxla boqortooyada Ilaah, ama kuwa taga gudcurka dibadda ah. Ilaah wuxuu sameeyey diyaargarow kasta oo badbaadadeenna ah; haddaba aynu ka faa’iidaysanno waxa lagu soo iibsaday qiime aan xad lahayn. ‘Waayo, Ilaah intuu dunida jeclaaday ayuu siiyey Wiilkiisa keliya ee dhashay, in mid kasta oo isaga rumaystaa aanu lumin, laakiinse uu lahaado nolosha weligeed ah.’” Youth Instructor, August 3, 1893.

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