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# Laodicea - Number Three

La'odikiya — Lambarka Saddexaad

What are the Rules?

Waa maxay Xeerarku?

Author

Jeff Pippenger

Published

August 30, 2023

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> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Waa in aynu nafteenna u ogaanno waxa Masiixiyaddu tahay, waxa runta ahi tahay, waxa uu yahay iimaanka aynu helnay, waxa ay yihiin xeerarka Kitaabka Quduuska ah—xeerarka nalaga siiyey maamulka ugu sarreeya.” The 1888 Materials, 403.

For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.

Dhowr sannadood ah Future for America waxay aqoonsatay in toddobada kaniisadood ee Muujintii ayan oo keliya matalin taariikhda Israa’iilka casriga ah laga bilaabo wakhtigii rasuullada ilaa dhammaadka dunida, balse ay toddobada kaniisadood sidoo kale matalaan Israa’iiltii hore laga bilaabo wakhtigii Muuse ilaa dhagax-ku-diliddii Istefanos. Hormuudkii Adventism-ka ma ayan barin runtaan, hase ahaatee waxay fahmeen oo adeegsadeen mabaadi’da aasaasa runtaan. Ciise wuxuu dhammaadka ka muujiyaa bilowga, Israa’iiltiina hore waxay matashaa Israa’iilka casriga ah. Sidaa darteed, run kasta oo qayb ka ah sifooyinka nebiyadeed ee Israa’iilka casriga ah waxay sidoo kale ka jirtay Israa’iiltii hore.

Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.

Ka hor taariikhda Milleriyiinta, aragtida Masiixiga ee soo jireenka ah ee ku saabsan toddobada kaniisadood waxay ahayd in ay matalayeen kaniisadihii dhabta ahaa ee ku yiil Aasiya Yar xilligii Yooxanaa. Aragtida soo jireenka ahi sidoo kale waxay garanaysay in waanada la siiyey kaniisad kasta si gaar ah loo fahmi karo inay tahay waano gaar ah oo ku socota kaniisado kala duwan intii lagu jiray taariikhda Masiixiyadda, iyo weliba in isla waanadaas iyo digniinahaasu ay quseeyaan Masiixiyiinta shaqsiyaadka ah. Waxay kaloo garanayeen in toddobada kaniisadood ay matalaan toddoba xilli oo taariikhda kaniisadda ah, laga bilaabo wakhtigii xertii ilaa dhammaadka dunida. Aragtiyadan waxay jireen ka hor taariikhda Milleriyiinta. Afartaas aqoonsi ee ku saabsan toddobada kaniisadood oo ka kooban aragtida soo jireenka ah ee ka horraysay William Miller waxay ku salaysnaayeen fasiraadda Baybalka ee “historicist.” Waa habkaas fasiraadeed kan malaa’igaha Ilaah ku hoggaamiyeen William Miller inuu qaato.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Kaniisadaha toddobada ah ee Aasiya ku yiil waa taariikhda kaniisadda Masiixa ee toddobadeeda qaab, dhammaan qalloocyadeeda iyo leexashooyinkeeda, dhammaan barwaaqadeeda iyo dhibaatadeeda, laga bilaabo maalmihii rasuullada ilaa dhammaadka dunida. Toddobada shaabadna waa taariikhda macaamillada quwadaha iyo boqorrada dhulka ee ku saabsan kaniisadda, iyo dhawridda Ilaah ee dadkiisa intii isla muddadaas ahayd. Toddobada buunankuna waa taariikhda toddoba xukun oo gaar ah oo culus oo dhulka, ama boqortooyadii Roomaanka, lagu soo dejiyey. Toddobada maddiibaduhuna waa toddobadii belaayo ee ugu dambaysay ee lagu soo diray Rooma Baabawi ah. Kuwaasna waxaa ku dhex jira dhacdooyin kale oo badan, oo loogu tolay sida durdurro ku soo biira, kana buuxinaya webiga weyn ee wax sii sheegidda, ilaa ay wax waliba ku dhammaadaan badweynta weligeednimada.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Tanu, aniga ahaan, waa qorshaha wax sii sheegidda Yooxanaa ee ku qoran kitaabka Muujintii. Ninkii doonaya inuu kitaabkan fahmona, waa inuu aqoon qoto dheer u leeyahay qaybaha kale ee ereyga Ilaah. Tusaalooyinka iyo sarbeebaha lagu adeegsaday wax sii sheegiddan, dhammaantood laguma sharxin isla kitaabkan, laakiin waa in laga helaa nebiyada kale, laguna sharxaa tuducyada kale ee Qorniinka. Sidaa darteed waa muuqata in Ilaah u qasdiyey in la barto Qorniinka oo dhan, xataa si loo helo aqoon cad oo ku saabsan qayb kasta.” William Miller, Miller’s Lectures, mugga 2, muxaadaro 12, 178.

Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.

Walaasha White waxay waafaqsan tahay oo ay adkaynaysaa aragtida “historicist” ee uu haystay Miller, hase yeeshee waxay ku dartay waxgarasho ka sii qoto dheer oo ku saabsan kitaabka Muujintii intii uu Miller arkay, waayo Miller ma uu garan macbudka siduu dhab ahaan yahay. Isagu wuxuu u fahmay macbudka inuu yahay dhulka. Walaasha White waxay garatay in markii Ciise soo bandhigay waxsii sheegyada ku matalan kitaabka Muujintii, Masiixu uu sidaas u samaynayay isagoo la socda shuqulkiisa ah Wadaadka Sare ee jannada.

When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.

Markii Yooxanaa jeesto oo arko Masiixa, Wuxuu ku dhex socdaa laambadihii isagoo huwan dhar wadaadnimo, laambadihiina waxay yaalliin meesha quduuska ah; sidaas darteedna tani waxay ku taal taariikhda ka dambaysay koritaankiisii samada, hase ahaatee ka horraysay intii uusan gelin Meesha Ugu Quduusan sannadkii 1844. Miller ma uu fahmi karin muhiimadda xaqiiqadan. Sidoo kalena ma fahmi kareen Tyndale, Luther, ama John Wycliffe, ama midkoodna dibu-habayayaashii hore. Runta waa horusocod, oo sii ifaysa, sii ifaysa, ilaa maalinta kaamilka ah.

> “The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.

> “Mabda’a weyn ee si sharaf leh ay u taageereen Robinson iyo Roger Williams, oo ah in runta ay sii socoto, iyo in Masiixiyiintu ay diyaar u ahaadaan inay aqbalaan iftiin kasta oo ka ifi kara Erayga quduuska ah ee Ilaah, ayaa ay dayaceen kuwii ka dambeeyey. Kaniisadaha Protestant-ka ee Ameerika,—iyo kuwa Yurub sidoo kale,—kuwaas oo si weyn loogu barakeeyey helidda nimcooyinka Dib-u-habaynta, way ku guuldarraysteen inay hore ugu sii socdaan jidkii dib-u-habaynta. In kastoo rag yar oo aammin ah ay marba mar ka soo baxeen si ay u naadiyaan run cusub oo ay u muujiyaan qalad muddo dheer la xannaaneeyey, haddana intooda badan, sida Yuhuuddii wakhtigii Masiixa ama kuwa baadariga raacsanaa wakhtigii Luther, waxay ku qanacsanaayeen inay rumaystaan sida awowayaashood u rumaysteen oo ay u noolaadaan sida ay u noolaayeen. Sidaas daraaddeed diintu mar kale waxay u dhacday qaab-raacnimo madhan; oo qaladaad iyo khuraafaad, kuwaas oo la tuuri lahaa haddii kaniisaddu ku sii socon lahayd iftiinka Erayga Ilaah, ayaa la haystay oo la jeclaaday. Sidaas ayaa ruuxii uu Dib-u-habayntu kiciyey si tartiib tartiib ah u dhintay, ilaa ay ku dhowaad u baahi badnayd dib-u-habayn kaniisadaha Protestant-ka sida ay ugu baahnayd Kaniisadda Roomaanka wakhtigii Luther. Waxaa jiray isla adduunyo-jeclaysigii iyo kabuubyadii ruuxiga ahaa, xushmad la mid ah oo loo hayey fikradaha dadka, iyo in aragtiyaha dadka lagu beddelo waxbaridda Erayga Ilaah.” The Great Controversy, 297.

If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.

Haddii aan la garan xaqiiqada ah in runta ay si tartiib-tartiib ah ugu horumarto taariikhda oo dhan, markaas muhiimadda iftiin kasta oo cusub ee jiilkan ugu dambeeya waxay si dhab ah u noqon kartaa wax aan la garan karin. Marka qofku joojiyo inuu fahmo dabeecadda horusocodka ah ee “runta,” si toos ah ayuu u bilaabaa inuu ku tiirsanaado caadooyin, dhaqammo, iyo hanuunin bini’aadmi dhacay.

The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.

Hab-raacii uu Miller adeegsaday waa calaamad-mar ah oo ku socota xariiqda nebiyadeed oo dhan, taas oo soo bandhigaysa markhaati ku saabsan koboca runta Kitaabka Quduuska ah ee ka bilaabatay rasuullada. Hase yeeshee, calaamad-marka uu Miller metelo, waxaynu ka helaynaa bilow dalbanaya dhiggiisa dhammaadka. Intooda badan weligood ma fahmaan xaqiiqooyinkan, laakiin sidaas ma aha Shayddaanka.

Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.

Shaydaanku wuxuu runta iyo horumarkeeda ka hor yimid tan iyo fallaagadiisii jannada ka bilaabantay. Markii taariikhdu gaadhay heerkii ay dibu-habaynwadayaashu bilaabeen inay si cad u fahmaan sida Kitaabka Quduuska ah loo barto, Shaydaanku wuxuu sameeyey wixii uu had iyo jeer sameeyo, oo wuxuu keenay kuwo been-abuur ah. Caddaynta taariikhiga ah ee hawshiisa uu runta ku been-abuurayo waxay muujinaysaa in Yesuu’iyiinta sida Ribera iyo Louis de Alcazar ay si gaar ah hab-beenaadkooda uga dhigeen mid ku wajahan kitaabka Muujintii. Habka qalloocan ee loo yaqaan “preterism” wuxuu ka bilaabmay qarniyadii labaad iyo saddexaad, isaga oo lahaa laba wakiil oo waaweyn oo habkaas beenta ah. Mid wuxuu ahaa Eusebius of Caesarea (260–339), kan kalena wuxuu ahaa Victorinus of Pettau (wuxuu dhintay qiyaastii 304). Labadan shakhsiyadood ee hore ee taariikhiga ahba waxay faafiyeen habka soo jeedinaya in kitaabka Muujintii uu rumoobay wakhtigii Boqortooyada Roomaanka, iyada oo loo marayo shakhsiyado taariikhi ah sida boqorkii caanka ku ahaa xumaanta, Nero.

In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.

Qarnigii sagaal iyo tobnaad John Darby (1800–1882) oo ka soo jeeday Boqortooyada Midowday ayaa soo bandhigay hab kale oo shaydaani ah, kaas oo sidoo kale lagu geliyey qoraallada hoose ee Baybalka faraska Trojan ee loo yaqaan Scofield Reference Bible, kaas oo aynu hore u aqoonsannay. “Dispensationalism” waa qaab-dhismeed fiqiyeed oo taariikhda iyo la macaamilka Ilaah ee aadanaha u qaybiya xilliyo kala duwan, ama “maamullada,” kuwaas oo Ilaah qorshihiisa ugu maamulo siyaabo kala duwan. Arrintan halkan ayaan ku xusayaa, waayo tani waa mid ka mid ah been-abuurkii lagu soo dhex geliyey dhaqdhaqaaqa Future for America iyada oo loo marayo codad ka yimid isla degaankii uu Darby ku faafiyey fikradihiisa shaydaannimada ah. Fikradihii Darby ee weeraray Future for America waxa weheliyey falsafadda waxa loogu yeedho dhaqdhaqaaqa casriga ah ee “woke,” kaas oo dhiirrigeliya isla fowdada ay metelayeen Kacaankii Faransiisku iyo isla anshax-xumadii ay metelayeen Sodom iyo Gomora.

Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.

Maanta fiqiyayaashii Adventism-ka casriga ahi waxay adeegsadaan hannaan ay ku kala jeexjeexaan runta Kitaabka Quduuska ah, oo ku dhisan nidaam laba-geesood ah oo fasiraadda kitaabiga ah, kaas oo ay u adeegsadaan inay ku wiiqaan oo ku diidaan labadaba Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda. Waxay ragga u kala saaraan kuwo khubaro ku ah afafka kitaabiga ah ama kuwo khubaro ku ah taariikhda kitaabiga ah. Sidaas daraaddeed, fiqiyayaashii Adventism-ka maanta waxay maamulaan maskaxda Adventism-ka La’odikiya, iyagoo ereyga Ilaah ku fasiraya ama ku salaynaya fahamka nin dhacay ee taariikhda ama fahamka nin dhacay ee afka. Muujinnadan casriga ah ee qaladka, kuwaas oo marar badan loo adeegsaday in lagu weeraro farriinta aad hadda akhrinayso, waxaa si dheeraad ah loogu qaadaa-dhigi doonaa maqaalladan marka aynu tixgelinno astaanta Kacaankii Faransiiska. Shaydaanku waa nool yahay, wuuna og yahay in wakhtigiisu gaaban yahay. Xeerka ugu dambeeya ee xeerarka Miller, lambarka afar iyo tobnaad, wuxuu ku soo gunaanadaa faqradan soo socota.

> “The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.

> “Cilmiga ilaahnimada ee lagu dhigo dugsiyadeenna mar walba waxay ku dhisan tahay caqiido kooxeed gaar ah. Waxaa laga yaabaa inay ku habboonaato in maskax madhan la qaato oo lagu daabaco wax noocan ah, laakiin mar walba waxay ku dambayn doontaa qabyaalad diimeed. Maskax xor ahi marnaba kuma qanci doonto aragtiyaha dadka kale. Haddii aan ahaan lahaa macallin dhallinyarada ku bara ilaahnimo, waxaan marka hore ogaan lahaa kartidooda iyo maskaxdooda. Haddii kuwani wanaagsanaan lahaayeen, waxaan ka dhigi lahaa inay Kitaabka Quduuska ah iyagu naftooda u daraaseeyaan, dabadeedna waxaan u diri lahaa iyagoo xor ah inay dunida wanaag u sameeyaan. Laakiin haddii aanay maskax lahayn, waxaan ku shaabadayn lahaa maskaxda qof kale, waxaan fooddooda ku qori lahaa “qabiil-diimeed,” dabadeedna waxaan u diri lahaa iyagoo addoommo ah!” William Miller, Miller’s Works, volume 1, 24.

In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.

Waqtigii wax yar ka dambeeyey markii Yooxanaa Muujiyaha noolaa, iyo maalmaheedii Dib-u-Habaynta, Shayddaanu si firfircoon ayuu u soo saarayey habab nebiyeed been ah si uu u qaldo oo u burburiyo falanqaynta runta ah ee Kitaabka Quduuska ah. Waxa mararka qaarkood laga indho-tiraa xaqiiqooyinkan taariikhiga ah waa in dhammaan hababkaas shaydaanniga ahi si toos ah ugu jeedeen buug aan ahayn Buugga Muujintii. Taasu waxay ahayd mawduuca mid kasta oo ka mid ah kuwaas faafiyey jahawareerka shaydaanniga ah. Buugga Muujintii had iyo goorba wuxuu ahaa bartilmaameedka Shayddaanka. Shayddaanu wuu og yahay in Buugga Muujintii yahay buugga ay waajib ku tahay inuu la diriro. Marka aynu aqoonsanno xaqiiqadan, markaas ayaynu aqoonsan karnaa xaqiiqo kale oo aan muuqan, taas oo ay qarisay run kale oo muhiim ah.

The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.

Hab-beenka beenta ah ee Jesuit-ku waxay ujeeddadeedu ahayd in laga hortago faham cad oo ah in baadariga kaniisadda Rooma uu yahay ka geesta Masiix ee wax sii sheegidda Kitaabka Quduuska ah. Dib-u-habeeye kasta oo Protestant ah mid kastaaba wuxuu yimid inuu garto oo aqoonsado runtaas. Sidaa darteed, markii taariikhda saxda ah ee rag sida Ribera iyo Louis de Alcazar hore loogu soo bandhigay si fagaare ah hadal iyo daabacaadba, taariikhda ragga sida Ribera iyo Louis de Alcazar waxaa loo adeegsaday ujeeddada muujinta dadaallada shaydaanniga ah ee lagu doonayay in laga hortago faham sax ah oo ku saabsan “ninka dembiga.” Markhaatifurka qoran ama lagu hadlay ee daaha ka qaadaya ujeeddada gelinta hababkan shaydaanniga ah waa sax inta ay gaadhsiisan yihiin, laakiin Shayddaan wuxuu isku dayayay inuu qariyo wax ka badan oo keliya caddaymaha kitaabiga ah ee aqoonsanaya ka geesta Masiix inuu yahay baadariga Rooma.

There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.

Buugga Muujintii waxaa ku jira xaqiiqooyin lagu qariyey jahawareerka ay abuureen nidaamyadan been-abuurka ah ee fasiraadda Kitaabka Quduuska ah, kuwaas oo ka baxsan mawduuca ninka tiradiisu tahay lix boqol iyo lixdan iyo lix. Mid ka mid ah xaqiiqooyinkaas waa hubaal ahaan runta la metelo marka toddobada kiniisadood lagu fahmo horumarkooda ugu dhammaystiran. Toddobada kiniisadood dhexdooda waxaa ku jira xaqiiqooyin si toos ah uga hadlaya taariikhda bilowgeedu ahaa Sebtembar 11, 2001, kuna dhammaanaysa qalalaasaha sharciga Axadda. Shayddaanku wuxuu doonayay inuu iftiinkan aasan ku sii hayo, wuxuuna hindisay hababka shayddaanniga ah si uu u mugdi geliyo dhowr jawharadood oo run ah oo ku dhex yaal buugga Muujintii, mana aha oo keliya aqoonsiga baadariga Rooma inuu yahay ka geesta Masiixa.

Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.

Ka hor intii aan “ninkii dembiga” la muujin sannadkii 538, rag sida Eusebius iyo Victorinus ah ayaa weeraray kitaabka Muujintii iyagoo isku dayaya inay mugdi geliyaan soo bixitaankii awoodda baabawnimada. Markii dambe ee taariikhda Masiixu wuxuu rumoobiyey ballanqaadkiisii Thyatira oo wuxuu soo bixiyey xiddigtii waaberiga ee dibuhabaynta (Wycliffe), dabadeedna Shaydaanku wuxuu soo saaray laba shakhsiyadood oo taariikhi ah oo caan ah si ay u hormuudaan una sii wadaan hawshiisa shaydaannimo. Dagaalka muddada dheer soo jiitamayey ee ku saabsan horumarka runta, kaas oo gaadha gunaanadkiisa marka qarsoodiga kitaabka Muujintii la furo, (wax yar ka hor xidhitaanka wakhtiga imtixaanka), wuxuu ka kooban yahay iftiin ka imanaya toddobada kiniisadood oo Miller aanu weligiis garan, Sister White-na aanay garan, hase yeeshee si fudud baa loo muujin karaa in Miller iyo Ruuxa Waxsii sheegistu labaduba ay taageeraan iftiinka cusub, waayo iftiin cusub marnaba kama hor yimaado iftiin hore.

> “It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.

> “Waa xaqiiqo ah in aynu runta haysanno, waana inaynu si adkaysi leh ugu dhegganaanno mowqifyada aan la ruxi karin; hase yeeshee waa inaanan tuhun ku eegin iftiin kasta oo cusub oo Ilaah soo diri karo, oo aynaan odhan, Runtii, ma aragno in aynu u baahan nahay iftiin ka badan runta hore ee aynu ilaa hadda qaadanaynay oo aynu ku deggannahay. Inta aynu mowqifkan ku sii adkaysannahay, markhaatifurka Markhaatiga Daacadda ah wuxuu canaantiisa ku dabaqayaa xaaladdeenna, ‘Oo ma ogid inaad tahay mid hoogan, oo murugaysan, oo miskiin ah, oo indha la’, oo qaawan.’ Kuwii isu maleeya inay taajir yihiin, oo xoolo ku bateen, oo aan waxba u baahnayn, waxay ku sugan yihiin xaalad indho la’aan ah marka la eego xaaladdooda runta ah ee Ilaah hortiisa, mana ay oga.” Review and Herald, August 7, 1894.

The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.

Tijaabada ugu weyn ee iftiin cusub lagu garto waa inuu ka hor imanayo iyo in kale runta la aasaasay, iyo inuu taageerayo runaha aasaasiga ah.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.

> “Marka xoogga Ilaah ka marag furo waxa runta ah, runtaasu waa inay weligeed ahaato runta. Malo-awaallo dambe oo ka soo horjeeda iftiinka Ilaah bixiyey lama oggolaan karo. Dad baa kici doona iyagoo wata fasiraado Qorniinka ah oo iyaga ula muuqda run, laakiin aan run ahayn. Runta wakhtigan la joogo, Ilaah wuxuu ina siiyey inay noqoto aasaaska rumaysadkeenna. Isaga qudhiisaa ayuu ina baray waxa runta ah. Mid baa kici doona, haddana mid kale, isagoo wata iftiin cusub oo ka hor imanaya iftiinkii Ilaah bixiyey iyadoo ay la socoto caddaynta Ruuxiisa Quduuska ah.” Selected Messages, book 1, 162.

Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:

Shayddaan wuxuu Buugga Muujintii ka dhigtay bartilmaameedkiisa weerarka tan iyo wakhtigii Yooxanaa qoray farriimaha ku dhex jira. Ciise wuxuu yidhi:

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.

> Laakiin indhihiinnu way barakaysan yihiin, waayo way arkaan; dhegihiinnuna way barakaysan yihiin, waayo way maqlaan. Runtii waxaan idinku leeyahay, nebiyo badan iyo rag xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin. Matayos 13:16, 17.

The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.

Barakada ku xiran wax-aragga iyo maqalku waa barakada fahamka farriinta Muujintii Ciise Masiix. Markii Yooxanaa matalayay kuwa ku jira “maalmaha ugu dambeeya” ee arka oo maqla farriinta, ayuu sujuud ugu dhacay inuu caabudo malaa’igta Jibriil, taasoo isla markiiba Yooxanaa ku wargelisay inuusan sidaas yeelin.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.

> Aniga Yooxanaa ahna waxyaalahan waan arkay, waanan maqlay. Oo goortii aan maqlay oo aan arkay ayaan ku dhacay inaan ku sujuudo malaa’igta cagihiisa hortooda, tii i tusisay waxyaalahan. Markaasuu igu yidhi, Iska jir, saas ha yeelin; waayo, waxaan ahay addoon kula shaqeeya oo ka mid ah walaalahaaga nebiyada ah, iyo kuwa xajiya hadallada kitaabkan; Ilaah caabud. Muujintii 22:8, 9.

Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.

Jibriil iyo Yooxanaa labaduba waa makhluuq la abuuray, oo ay ku waajib tahay inay caabudaan oo keliya Abuuraha. Nebiyo badan iyo rag xaq ah, oo ay malaa’iguhuna ku jiraan, ayaa damcay inay “arkaan” oo “maqlaan” farriinta Qaylada Saqda-dhexe marka dib loogu celiyo dhammaadka dunida.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Masiixu wuxuu yiri, “Waxaa barakaysan indhihiinnu, waayo way arkaan; iyo dhegihiinnu, waayo way maqlaan. Waayo, runtii waxaan idinku leeyahay, Nebiyo badan iyo rag xaq ah ayaa jeclaystay inay arkaan waxyaalaha aad aragtaan, mana ay arkin; iyo inay maqlaan waxyaalaha aad maqashaan, mana ay maqlin” [Matthew 13:16, 17]. Waxaa barakaysan indhihii arkay waxyaalihii la arkay sannadihii 1843 iyo 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Farriinta waa la bixiyey. Mana habboona in dib loo dhigo ku celcelinteeda, waayo calaamadaha wakhtiyadu way rumoobayaan; shaqada gabagabada ahna waa in la dhammeeyo. Shaqo weyn ayaa lagu qaban doonaa waqti gaaban gudihiis. Farriin ayaa dhowaan lagu bixin doonaa amarka Ilaah, taas oo isu beddeli doonta qaylo dheer. Markaasna Daanyeel wuxuu istaagi doonaa saamigiisa, si uu maraggiisa u bixiyo.” Manuscript Releases, volume 21, 437.

What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.

Waxa ay ragga xaqa ah (Yooxanaa) iyo addoommada la shaqeeya (malaa’igta) damceen inay arkaan waxay ahayd dhammaystirka ugu dambeeya ee Qayladii Habeenbadhka dhammaadka Adventism-ka, marka dhulku lagu iftiimin doono ammaanta Ilaah. Muujintaas ugu dambaysa ee xoogga ee roobka dambe waxaa keena furfuridda shaabbadda Muujintii Ciise Masiix.

> Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.

> Badbaadadaas ayay nebiyadu u weyddiiyeen oo u baadheen, kuwaas oo wax ka sii sheegay nimcada idiin iman lahayd; iyagoo baadhaya wakhtiga ama nooca wakhtiga uu Ruuxa Masiixa ee iyaga ku jiray tilmaamayay, markii uu hore u sii markhaati furayay silica Masiixa iyo ammaanta ka dambayn lahayd. Iyaga waxaa loo muujiyey inaanay naftooda u adeegayn, laakiin ay annaga noogu adeegayeen waxyaalaha hadda laydiinku sheegay idinkoo loo marayo kuwii idiin wacdiyey injiilka iyagoo wata Ruuxa Quduuska ah oo samada laga soo diray; waxyaalahaas oo malaa'igtuna ay jecel yihiin inay eegaan. Sidaas daraaddeed dhexda maankiinna gunta, digtoonaada, oo rajadiinna si buuxda u saara nimcada laydiin keeni doono marka Ciise Masiix la muujiyo. 1 Butros 1:10–13.

The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.

Nebiyadii, nimankii xaqa ahaa iyo malaa’iguhu waxay jeclaayeen inay noolaadaan wakhtiga ay “nimcadu,” ama xoogga Ilaah, ku daadanayso inta lagu jiro dhammaystirka ugu dambeeya ee Qaylada Saqda Dhexe. “Nimcaddaas,” oo ah xoogga abuurista ee Ilaah, waxaa dadka loo keenaa marka Muujintii Ciise Masiix la furo. Shaydaanku wuu og yahay in jidka lagu gaadhsiiyo xoogga abuurista ee Ilaah dadkiisa lagu fuliyo farriinta lagu furay kitaabka Muujintii, sidaas daraaddeedna dadaalkiisii ugu weynaa wuxuu noqday inuu jahawareer geliyo, cabudhiyo, oo qariyo iftiinka ku jira kitaabka Muujintii. Iftiinkaasu si fudud ma aha aqoonsiga ninka dembiga, waayo runtaas waxaa si buuxda u diiwaangeliyey dhammaan dibuhabeeyayaashii Protestant-ka qarniyo ka hor.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.

> Waxaan Ruuxa ku jiray maalintii Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn oo sida buun oo kale ah, oo leh, Anigu waxaan ahay Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya; oo wuxuu yidhi, Wixii aad aragto ku qor buug, oo u dir toddobada kiniisadood oo Aasiya ku yaal; Efesos, iyo Simurna, iyo Pergamos, iyo Tiyatira, iyo Sardis, iyo Filadelfiya, iyo La'odikiya. Markaasaan jeestay inaan arko codkii ila hadlay. Oo markaan jeestay, waxaan arkay toddoba laambadood oo dahab ah; oo dhexda toddobadaas laambadood waxaa joogay mid u eg Wiilka Aadanaha, oo huwan dhar cagaha gaadhaya, laabtana kaga guntan suun dahab ah. Madaxdiisii iyo timihiisii waxay u caddaayeen sida dhogor cad, sida baraf oo kale; indhihiisuna waxay ahaayeen sida olol dab ah; cagihiisuna waxay u ekaayeen naxaas saafi ah, sidii iyagoo foornada ku gubanaya; codkiisuna wuxuu la mid ahaa sanqadha biyo badan. Gacantiisa midigna wuxuu ku hayay toddoba xiddigood; afkiisana waxaa ka soo baxay seef af leh oo laba af leh; wejigiisuna wuxuu ahaa sida qorraxda marka ay xooggeeda ku ifto. Oo markaan arkay isaga, waxaan ku dhacay cagihiisa sidii meyd oo kale. Markaasuu gacantiisa midig ii saaray, isagoo igu leh, Ha cabsan; anigu waxaan ahay kan ugu horreeya iyo kan ugu dambeeya; anigu waxaan ahay kan noolaa, oo waan dhintay; oo bal eeg, weligay iyo weligayba waan noolahay, Aamiin; oo waxaan haystaa furayaasha cadaabta iyo dhimashada. Haddaba qor waxyaalihii aad aragtay, iyo waxyaalaha jira, iyo waxyaalaha dabadeed dhici doona. Muujintii 1:10–19.

While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.

Intii Adventism-ku uu adkeeyey hab-raaca “taariikhiga ah” waxay garteen in dhammaan kaniisadaha ku xusan Muujintii labaad iyo saddexaad ay ku soo noqnoqdaan kaniisadda ugu dambaysa. Nasiibdarro, dhammaadkii qarnigii sagaal iyo tobnaad Shayddaan wuxuu durba indhaha Adventism-ka ka sii xidhayay hab-raaca quduuska ah, ilaalintiisa, iyo ku-dhaqankiisa—kuwaas oo qayb lama huraan ah ka ahaa mas’uuliyaddooda iyagoo ah “kuwa lagu aamminay runaha waaweyn ee waxsii sheegista.” Xataa iyadoo hab-raacii laga dhinac marinayay Adventism-ka, haddana weli waxaa jiray kuwo ku dabaqay hab-raaca quduuska ah. Waxaannu u adeegsanaynaa buugga Story of the Seer of Patmos markhaati ahaan xaqiiqda ah in ku-dabqidda dhammaan kaniisadaha taariikhda La’odikiya ay tahay dabaqid sax ah oo waxsii sheegis ah. Kuwa soo socda waa xigashooyin laga soo qaatay buuggaas oo caddaynaya qodobka aan tilmaamayo.

> “It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Waa in la xusuusnaado in, sida waayo-aragnimadii Efesos, Simurna, iyo Bergamos ay dib ugu soo noqon doonto kaniisadda ugu dambaysa ka hor imaanshaha labaad ee Masiixa, sidaas oo kale taariikhda Tiyatira ay yeelan doonto wax u dhigma jiilka ugu dambeeya.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”

Haskell si sax ah ayuu u tilmaamayaa in waayo-aragnimada afarta kiniisadood ee ugu horraysa ay soo noqnoqonayso, ama sida uu isagu leeyahay, “ay laheyn dhigeheeda jiilka ugu dambeeya.”

> “He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

> “Wuxuu adeegsaday imtixaankii, laakiin dhammaantood waxay tilmaamayeen sannadka 1843 inuu yahay wakhtiga ay dunidu tahay inay soo dhowayso Badbaadiyaheeda. Xaaladdii dadka ee imaatinkii ugu horreeyey ee Masiixa ayaa haddana la soo celiyey.” Stephen N. Haskell, Story of the Seer of Patmos, 75.

Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.

Haskell waxa uu ka hadlayey William Miller oo 1843 u aqoonsaday imaatinka labaad ee Masiixa, wuxuuna tilmaamayaa in xaaladihii la xiriiray imaatinkii koowaad ay ku soo noqdeen wakhtigii Millerites-ka. Haskell wuu saxnaa, Sister White-na waxay caddaynaysaa in Miller qudhiisa uu wakiil ka ahaa Yooxanaa Baabtiisaha.

> “As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.

> “Sida Yooxanaa Baabtiisuhu u sii sheegay imaatinkii ugu horreeyey ee Ciise oo uu jidka u diyaariyey imaatinkiisa, ayaa sidoo kale William Miller iyo kuwii isaga ku biiray ku dhawaaqeen imaatinka labaad ee Wiilka Ilaah.” Early Writings, 229.

Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.

Xaskel xataa wuxuu tilmaamayaa in intii lagu jiray taariikhda Pergamos, (kaniisaddii saddexaad ee matalaysay tanaasulka Masiixiyadda la gashay sanamcaabudidda), taariikhda Sardis, kaniisaddii shanaad, dib loo celiyey.

> “There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

> “Waxa jirtay wakhti ka mid ah taariikhda Pergamos, markaas oo Masiixiyaddu u malaysay in heeryadii la jebiyey ee Jaahilnimadu ay dhimatay; hase yeeshee, dhab ahaantii, diintii u muuqatay in laga adkaaday ayaa guulaysatay. Jaahilnimadii la baabtiisay ayaa kaniisadda soo gashay. Maalmihii Sardis taariikhdan ayaa mar kale soo noqotay.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.

Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”

Sardis waxay ahayd kaniisaddii Dib-u-habaynta oo toostay oo ka mudaaharaadday khaladaadkii shayaaddaanka ahaa ee baabbanimada, laakiin ka hor intii aan hawshoodu dhammaan, waxay mar hore bilaabeen inay ku noqdaan Rooma. Waxay u maleeyeen, sida kaniisaddii Pergamos u malaysay, in baabbanimadu dhimatay, hase yeeshee dhab ahaan weli way noolayd. Haskell wuxuu kaloo caddeeyaa in kaniisadda hadhay ay ku ifayaan “falaaraha isbiirsaday ee qarniyadii oo dhan ee hore.”

> “Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

> “Kaniisaddan u dambaysa—kuwa hadhay—ayaa iftiimaya fallaadhihii urursanaa ee dhammaan qarniyadii hore.” Stephen N. Haskell, Story of the Seer of Patmos, 69.

I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.

Ma soo jeedinayo in Haskell uu gartay in taariikhda isdaba-joogga ah ee ay matalaan toddobada kiniisadood ay sidoo kale ku rumoowday taariikhda reer binu Israa’iiltii hore, laakiin si hubaal ah ayuu xaqiiqadaas u adkeeyaa marka uu qoro in “falaaraha isu ururay ee qarniyadii hore oo dhan” ay “ku ifayaan” “kiniisadda ugu dambaysa.” Reer binu Israa’iiltii hore waxay ku jiraan “falaaraha” “qarniyadii hore.” In kasta oo uu taageerayo mabaadi’da lagama maarmaanka u ah in lagu garto astaanta toddobada kiniisadood ee ku jirta taariikhda reer binu Israa’iiltii hore, haddana ma hubo inta qoto dheer ee uu u gartay isbarbardhigyada ay astaamahaasu metelaan. Sidoo kale waxaan hubaa inuusan garanayn xataa dhinac ka sii muhiimsan oo ka mid ah taariikhaha ay matalaan toddobada kiniisadood, dhinac aynu ku sii jihaysan nahay.

We will address this truth in our next article.

Waxaannu qormadeenna xigta kaga hadli doonnaa runtaan.

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