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# Rome Establishes the Vision - Number Six

Rooma Waxay Adkaysaa Aragtida - Lambar Lix

The Prophetic Controversies in Adventist History: Understanding the Conflict Between Uriah Smith and James White on Daniel 11:36

Khilaafaadka Nebinimada ee Taariikhda Adventist-ka: Fahamka Khilaafka u dhexeeya Uriah Smith iyo James White ee ku saabsan Daanyeel 11:36

Author

Jeff Pippenger

Published

August 14, 2024

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We are addressing six lines of prophetic controversy that have occurred within the history of Adventism from 1798 until the present day.

Waxaan ka hadlaynaa lix xariiq oo muran nebiyadeed ah oo ka dhex dhacay taariikhda Adventism-ka laga bilaabo 1798 ilaa maanta.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

> “Taariikhda iyo waxsii sheegyada dhexdeeda Erayga Ilaah wuxuu sawirayaa halganka dheer ee soo jireenka ah ee u dhexeeya runta iyo qaladka. Halgankaasu weli wuu socdaa. Waxyaalihii hore u jiray waa la soo celin doonaa. Murannadii hore dib ayaa loo soo noolayn doonaa, aragtiyo cusubna si joogto ah ayay u soo baxayaan. Laakiin dadka Ilaah, kuwaas oo rumaysadkooda iyo oofinta waxsii sheegyada ka qaatay qayb ku saabsan ku dhawaaqidda farriimaha malaa’igta koowaad, labaad, iyo saddexaad, waxay garanayaan halka ay taagan yihiin. Waxay leeyihiin waayo-aragnimo ka qaalisan dahabka saafiya. Waa inay u istaagaan si adag sida dhagax weyn, iyagoo bilowgii kalsoonidooda ku haya si aan leexleexad lahayn ilaa ugu dambaysta.” Selected Messages, book 2, 109.

The previous article addressed the first and last controversy about the Roman power, and we will now take up the controversy that occurred between Uriah Smith and James White. Uriah Smith inserted his own “private interpretation” into verse thirty-six.

Qoraalkii hore waxa uu ka hadlay murankii ugu horreeyey iyo kii ugu dambeeyey ee ku saabsanaa awoodda Roomaanka, haatanna waxa aynu qaadi doonnaa murankii dhex maray Uriah Smith iyo James White. Uriah Smith waxa uu aayadda soddon iyo lixaad ku daray “fasiraaddiisa gaarka ah.”

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

> “AAYADDA 36. Boqorkuna wuxuu yeeli doonaa sida uu doonayo; oo isagu wuu isa sarraysiin doonaa, oo wuu iska weynayn doonaa ilaah kasta ka sarreeya, oo waxyaalo yaab leh ayuu ka sheegi doonaa isagoo ka gees ah Ilaaha ilaahyada, wuuna barwaaqoobi doonaa ilaa cadhadu ka dhammaato; waayo wixii la go’aamiyey waa la samayn doonaa.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

> “Boqorka halkan lagu soo bandhigay ma tilmaami karo isla awooddii ugu dambaysay ee la xusay; taas oo ah, awoodda baabanimada; waayo, tilmaamaha la bixiyey ma waafaqayaan haddii lagu dabaqo awooddaas.” Uriah Smith, Daniel and the Revelation, 292.

Smith acknowledged that the power in the previous verse was “papal Rome,” but claims the characteristics of verse thirty-six are not prophetic characteristics that identify papal Rome. That claim is false. It should be remembered that in the rebellion of 1863, the seven times of Leviticus chapter twenty-six was set aside, and therefore the representation of the seven times of both tables of Habakkuk was rejected. Both the 1843 and the 1850 charts illustrate the seven times in the very center of the charts, and both illustrations place the cross in the center of the line of the seven times. When the new light of the seven times arrived in 1856 and was thereafter rejected, it marked a rejection of Habakkuk’s two tables, and also the authority of the Spirit of Prophecy, which so clearly identifies that both charts were directed by God.

Smith wuxuu qiray in awoodda ku jirta aayaddii hore ay ahayd “Rooma baabbeed,” laakiin wuxuu ku andacoonayaa in astaamaha ku jira aayadda soddon iyo lixaad aanay ahayn astaamo nebiyadeed oo lagu garto Rooma baabbeed. Sheegashadaas waa been. Waa in la xusuusto in kacdoonkii 1863 lagu dhinac dhigay toddobadii wakhti ee ku jira Laawiyiintii cutubka labaatan iyo lix, sidaas darteedna la diiday matalaaddii toddobada wakhti ee labada loox ee Xabaquuq. Jaantuskii 1843 iyo kii 1850 labaduba waxay sawirayaan toddobada wakhti bartamaha ugu qumman ee jaantusyadooda, labada sawirna labaduba waxay iskutallaabta dhigaan bartamaha xariiqda toddobada wakhti. Markii iftiinkii cusbaa ee toddobada wakhti yimid 1856 dabadeedna la diiday, waxay taasi calaamadisay diidmada labada loox ee Xabaquuq, iyo weliba awoodda Ruuxa Waxsii sheegidda, kaas oo si cad u aqoonsanaya in labada jaantusba Ilaah hagay.

According to Sister White the last deception of Satan is to make of none effect the testimony of God’s Spirit, and here the first deception was to make of none effect the testimony of God’s Spirit, and it also represented a simultaneous rejection of the foundational truths upon the two charts, and more specifically the seven times.

Sida ay Walaashu White sheegtay, khiyaanada ugu dambaysa ee Shaydaanku waa inay waxba ka jiraan maragga Ruuxa Ilaah, halkaasna khiyaanadii ugu horraysayna ay ahayd in waxba laga dhigo maragga Ruuxa Ilaah; waxaana ay sidoo kale ka dhignayd diidmo isku mar ah oo loo diidayay runihii aasaasiga ahaa ee ku yaallay labada shaxood, gaar ahaan toddobada jeer.

At the rebellion of 1863, it was none other than Uriah Smith that produced the 1863 counterfeit chart, which removed the line of the seven times. By 1863 Uriah Smith had closed his eyes to the light of the seven times, and was unable to see that there are two “indignations” which Daniel identifies. The two indignations represent the seven times against the northern kingdom of Israel, and the southern kingdom of Judah. The first against the ten northern tribes began in 723 BC and ended in 1798, and the second began in 677 BC and ended in 1844.

Kacdoonkii 1863, ma jirin qof kale ee wuxuu ahaa Uriah Smith kii soo saaray jaantuskii been-abuurka ahaa ee 1863, kaas oo ka saaray xariiqda toddobada wakhti. Markii la gaadhay 1863 Uriah Smith indhihiisii ayuu ka qarsaday iftiinkii toddobada wakhti, wuxuuna kari waayay inuu arko in ay jiraan laba “cadhooyin” oo Daanyeel tilmaamayo. Labada cadhooyin waxay matalaan toddobada wakhti ee ka gees ahaa boqortooyadii woqooyi ee Israa’iil, iyo boqortooyadii koonfureed ee Yahuudah. Tii ugu horraysay ee ka dhan ahayd tobanka qabiil ee woqooyi waxay bilaabatay 723 BC waxayna dhammaatay 1798, tan labaadna waxay bilaabatay 677 BC waxayna dhammaatay 1844.

Gabriel came to Daniel in chapter eight to explain the marah vision, and in connection with his work, he provided a second witness to 1844. The twenty-three hundred years of Daniel chapter eight ended in 1844, but so too did the last of the two indignations against the northern and southern kingdoms.

Jibriil wuxuu ugu yimid Daanyeel cutubka siddeedaad si uu u sharaxo araggii marah, waxaana la xidhiidha hawshiisa uu bixiyey markhaati labaad oo ku saabsan 1844. Laba kun iyo saddexda boqol ee sano ee Daanyeel cutubka siddeedaad waxay ku dhammaadeen 1844, hase ahaatee sidoo kale markaas ayay ku dhammaatay tii ugu dambaysay ee labada caro ee ka gees ahaa boqortooyooyinkii woqooyi iyo koonfureed.

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Oo wuxuu yidhi, Bal eeg, waxaan ku ogeysiinayaa waxa dhici doona dhammaadka ugu dambeeya ee cadhada; waayo, wakhtiga la gooyay ayaa dhammaadku iman doonaa. Daanyeel 8:19.

The last end presupposes a first end. The last of the two indignations, which is simply another expression of the seven times, ended in 1844, and the first indignation ended in 1798. The verse Smith claimed possessed no specifications of the papal power identified the year when the papacy would receive its deadly wound.

Dhammaadka ugu dambaysa waxay horay u qaadanaysaa dhammaadkii ugu horreeyay. Kii ugu dambeeyay ee labada cadho, oo si fudud u ah odhaah kale oo toddobada wakhti ah, wuxuu dhammaaday 1844, cadhadii horena waxay dhammaatay 1798. Aayadda uu Smith ku dooday inayan lahayn wax tilmaamo ah oo ku saabsan awoodda baabanimada ayaa tilmaantay sannadkii ay baabanimadu heli lahayd boogteedii dilaaga ahayd.

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

> Boqorkuna wuxuu samayn doonaa siduu doonayo; oo isagu isaguu is-weynayn doonaa, oo wuxuu is-kor marin doonaa ilaah kasta ka sarreeya, oo wuxuu ku hadli doonaa waxyaalo yaab leh oo ka gees ah Ilaaha ilaahyada, oo wuu barwaaqoobi doonaa ilaa cadhadu dhammaato; waayo wixii la goostay waa la samayn doonaa. Daanyeel 11:36.

“The king” in verse thirty-six would “prosper till the indignation be accomplished.” Notice what Smith writes about Daniel chapter eight, verses twenty-three and twenty-four in the same book where he claims the papal power does not possess the correct attributes to fulfill verse thirty-six.

“Boqorka” ee aayadda soddon iyo lixaad wuxuu “barwaaqoobi doonaa ilaa xanaaqa la dhammaystiro.” U fiirso waxa Smith ka qorayo Daanyeel cutubka siddeedaad, aayadaha saddex iyo labaatan iyo afar iyo labaatan, isla buuggaas uu ku andacoonayo in awoodda baabawiyeedu aanay lahayn sifooyinka saxda ah ee lagu rumoobayo aayadda soddon iyo lixaad.

> “VERSE 23. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. 24. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people. 25. And through his policy also he shall cause craft to prosper in his hand: and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

> “AAYADDA 23. Oo wakhtiga ugu dambeeya ee boqortooyadooda, markii kuwa xadgudbayaasha ahi gaadhaan qiyaastoodii buuxda, waxaa kici doona boqor weji daran leh oo garanaya hadallo dahsoon. 24. Oo xooggiisu wuu weynaan doonaa, laakiin ma ahaan doono xooggiisa qudhiisa; oo si yaab leh ayuu wax u baabbi’in doonaa, wuuna liibaani doonaa, wuuna ku dhaqmi doonaa, oo wuxuu baabbi’in doonaa kuwa xoogga badan iyo dadka quduuska ah. 25. Oo xeeladdiisa ayuu khiyaanadna ku barwaaqayn doonaa gacantiisa; oo qalbigiisa ayuu isku weynayn doonaa, oo nabadgelyo ku baabbi’in doonaa kuwo badan; weliba wuxuu ka hor kici doonaa Amiirka amiirrada; laakiin waxaa la jebin doonaa iyada oo aan gacan lagu jebin.”

> “This power succeeds to the four divisions of the goat kingdom in the latter time of their kingdom, that is, toward the termination of their career. It is, of course, the same as the little horn of verse 9 and onward. Apply it to Rome, as set forth in remarks on verse 9, and all is harmonious and clear.

> “Awooddani waxay ka dhalataa afarta qaybood ee boqortooyadii orgiga wakhtiga dambe ee boqortooyadooda, taas oo ah, xagga dhammaadka socodkooda. Dabcan, waa isla geeskii yaraa ee aayadda 9 iyo kuwa ka dambeeya. U dabaq Rooma, sida lagu sheegay faallooyinka aayadda 9, markaas wax walba way is waafaqayaan oo way caddaanayaan.

> “‘A king of fierce countenance.’ Moses, in predicting punishment to come upon the Jews from this same power, calls it ‘a nation of fierce countenance.’ Deut. 28:49, 50. No people made a more formidable appearance in warlike array than the Romans. ‘Understanding dark sentences.’ Moses, in the scripture just referred to, says, ‘Whose tongue thou shalt not understand.’ This could not be said of the Babylonians, Persians, or Greeks, in reference to the Jews; for the Chaldean and Greek languages were used to a greater or less extent in Palestine. This was not the case, however, with the Latin.

> “‘Boqor weji daran leh.’ Muuse, isagoo sii sheegayay ciqaabta ku iman doonta Yuhuudda oo ka imanaysa isla quwaddan, wuxuu ugu yeedhay ‘quruun weji daran leh.’ Sharciga Kunoqoshadiisa 28:49, 50. Ma jirin dad si ka cabsi badan uga muuqday habsami-ula-safkooda dagaal sida Roomaanku. ‘Oo garanaya hadallo dahsoon.’ Muuse, Qorniinka isla halkaas lagu tixraacay, wuxuu leeyahay, ‘Afkoodana ma aad garan doontid.’ Tani laguma sheegi karin Baabulooniyiinta, Faarisiyiinta, ama Giriigta marka loo eego Yuhuudda; waayo, afafka Kaldayiga iyo Giriigga waxaa Falastiin looga isticmaali jiray heer ka badan ama ka yar. Hase ahaatee, arrintu sidaas ma ahayn afka Laatiinka.”

> “When the transgressors are come to the full.’ All along, the connection between God’s people and their oppressors is kept in view. It was on account of the transgressions of his people that they were sold into captivity. And their continuance in sin brought more severe punishment. At no time were the Jews more corrupt morally, as a nation, than at the time they came under the jurisdiction of the Romans.

> “Markii xadgudbayaashu buuxsamaan.” Intii oo dhan, xidhiidhka ka dhexeeya dadka Ilaah iyo kuwii dulminayayba si joogto ah ayaa loo eegayaa. Waxay ahayd xadgudubyadii dadkiisa aawadood in maxaabiis ahaan loo gacan geliyey. Sii wadistoodii dembiguna waxay keentay ciqaab ka sii daran. Marna Yuhuuddu, qaran ahaan, akhlaaq ahaan ugama ay sii fasahaadsanayn sidii wakhtigii ay hoos yimaadeen xukunka Roomaanka.

> “‘Mighty, but not by his own power.’ The success of the Romans was owing largely to the aid of their allies, and divisions among their enemies, of which they were ever ready to take advantage. Papal Rome also was mighty by means of the secular powers over which she exercised spiritual control.

> “‘Xoog badan, laakiin aan ahayn xooggiisa qudhiisa.’ Guusha Roomaanku waxay si weyn ugu timid gargaarka xulafadooda, iyo kala qaybsanaanta cadowgooda, taas oo ay had iyo goor diyaar u ahaayeen inay ka faa’iidaystaan. Roomaankii Baadariga ahaa isaguna wuxuu ahaa xoog badan isaga oo taas ku helaya awoodaha cilmaaniga ah ee ay ku haysay talo-ruuxi ah.

> “‘He shall destroy wonderfully.’ The Lord told the Jews by the prophet Ezekiel that he would deliver them to men who were ‘skilful to destroy;’ and the slaughter of eleven hundred thousand Jews at the destruction of Jerusalem by the Roman army, was a terrible confirmation of the prophet’s words. And Rome in its second, or papal, phase was responsible for the death of fifty millions of martyrs.

> “‘Wuxuu si yaab leh u baabbi’in doonaa.’ Rabbigu wuxuu Yuhuudda ugu sheegay afka nebi Ezekiel in uu ku wareejin doono rag ‘xariif ku ah wax baabbi’inta;’ oo gowracii kow iyo boqol kun oo Yuhuud ah intii Yeruusaalem lagu baabbi’inayay ciidankii Roomaanku, wuxuu ahaa xaqiijin cabsi leh oo erayadii nebiga ah. Oo Rooma marxaladdeedii labaad, ama tan baabawnimada, waxay mas’uul ka ahayd dhimashada konton milyan oo shahiid ah.”

> “‘And through his policy also he shall cause craft to prosper in his hand.’ Rome has been distinguished above all other powers for a policy of craft, by means of which it brought the nations under its control. This is true of both pagan and papal Rome. And thus by peace it destroyed many.

> “‘Khiyaanadiisa dhexdeedana wuxuu ka dhigi doonaa khiyaano inay gacantiisa ku barwaaqowdo.’ Rooma waxaa awoodihii oo dhan kaga soocnaa siyaasad khiyaano ah, taas oo ay quruumaha ku hoos gelisay xukunkeeda. Tani waa run marka laga hadlayo Rooma tii jaahiliga ahayd iyo tii baabada ahaydba. Oo sidaas daraaddeed nabad ayuu ku halligay kuwo badan.

> “And Rome, finally, in the person of one of its governors, stood up against the Prince of princes, by giving sentence of death against Jesus Christ. ‘But he shall be broken without hand,’ an expression which identifies the destruction of this power with the smiting of the image of chapter 2.” Uriah Smith Daniel and the Revelation, 202–204.

> “Ugu dambayntiina, Rooma, iyada oo ku metelaysa qofkii mid ka mid ah taliyayaasheeda, ayaa ka hortimid Amiirka amiirrada, iyada oo xukun dil ah ku ridday Ciise Masiix. ‘Laakiinse waa la jebin doonaa iyada oo aan gacan lagu samayn,’ waa oraah qeexaysa burburinta awooddan inay la mid tahay garaacidda sanamka ee cutubka 2.” Uriah Smith Daniel and the Revelation, 202–204.

Smith, twice in the passage, identifies that the prophetic characteristics of pagan and papal Rome are interchangeable, for they are simply the manifestation of Rome in its two phases, such as the mixture of iron and clay in Daniel chapter two, which Sister White identifies as symbols of churchcraft and statecraft. When Daniel identifies in the verses Smith is addressing–that Rome “shall prosper, and practice,” and that Rome “shall cause craft to prosper in his hand,”–Smith claims that in verse thirty-six that the “king” who “shall prosper till the indignation be accomplished,” identifies a prophetic characteristic of both pagan and papal Rome. Then he claims that none of the characteristics of Rome in verse thirty-six refer to the papal power.

Smith, laba jeer ee tuducan, wuxuu tilmaamayaa in astaamaha nebiyadeed ee Roomaanka jaahiliga ah iyo Roomaanka baadariga ahi ay is-beddeli karaan, waayo waxay si fudud u yihiin muujinta Rooma laba weji leh, sida isku-darka birta iyo dhoobada ee ku jira Daanyeel cutubka labaad, taas oo Sister White ay ku aqoonsanayso inay yihiin calaamado u taagan xeelad-diimeedka iyo xeelad-dawladeedka. Markii Daanyeel, aayadaha uu Smith ka hadlayo, ku tilmaamayo in Rooma “uu barwaaqoobi doono, oo falanqayn doono,” iyo in Rooma “uu xeelad ku barwaaqaysiin doono gacantiisa,” Smith wuxuu ku doodayaa in aayadda soddon iyo lixaad “boqorka” “barwaaqoobi doona ilaa cadhadu ka dhammaanayso” uu aqoonsanayo sifo nebiyadeed oo quseysa labadaba Roomaanka jaahiliga ah iyo Roomaanka baadariga ah. Dabadeedna wuxuu ku andacoonayaa in aanay jirin mid ka mid ah sifooyinka Rooma ee aayadda soddon iyo lixaad tixraacaysa awoodda baadariga.

We have referred to Smith in supporting the identification of Rome being the robbers who establish the vision, and one of the four prophetic characteristics in verse fourteen is that Rome exalts themselves.

Waxaannu tixraacnay Smith si uu u taageero aqoonsiga ah in Rooma tahay tuugada dhidibada u taagta muujintii, waxaana mid ka mid ah afarta astaamood ee nebiyadeed ee ku jirta aayadda afar iyo tobnaad yahay in Rooma is-weyneysiiso.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Oo wakhtiyadaasna dad badan ayaa ka soo kici doona boqorka koonfureed; weliba kuwa dadkaaga waxdhaca ayaa isa sarraysiin doona inay xaqiijiyaan riyada; laakiin way dhici doonaan. Daanyeel 11:14.

Smith claims that the specifications of the king in verse thirty-six do not align with the papal power, though he earlier defended that it was Rome in verse fourteen that exalts itself. Yet the king in verse thirty-six “shall exalt himself.” That very same king in verse thirty-six would “speak marvelous things against the God of gods.” In Daniel the papal power “shall speak great words against the Most High,” and in the book of Revelation the papal power blasphemes against the Most High.

Smith wuxuu ku doodayaa in tilmaamaha boqorka ee aayadda soddon iyo lixaad aanay waafaqsanayn awoodda baabbanimada, in kastoo uu hore u difaacay in ay ahayd Roomaanka ku jira aayadda afar iyo tobnaad ee isa sarraysiisa. Hase yeeshee boqorka ku jira aayadda soddon iyo lixaad “wuu isa sarraysiin doonaa.” Isla boqorkaas ku jira aayadda soddon iyo lixaad wuxuu “waxyaalo yaab leh kaga hadli doonaa Ilaaha ilaahyada.” Kitaabka Daanyeel awoodda baabbanimadu “erayo waaweyn ayay ku hadli doontaa kan ugu sarreeya,” kitaabka Muujintana awoodda baabbanimadu waxay caydaa kan ugu sarreeya.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. Revelation 13:5, 6.

> Oo af baa la siiyey oo ku hadlaya waxyaalo waaweyn iyo cay; waxaana la siiyey amar uu ku sii jiro laba iyo afartan bilood. Markaasuu afkiisa u kala qaaday cay ka dhan ah Ilaah, si uu u caayo magiciisa, teendhadiisa, iyo kuwa samada deggan. Muujintii 13:5, 6.

Every prophetic specification of the papal power is identified in verse thirty-six.

Astaamo kasta oo nebinnimo ee awoodda baabnimo waxa lagu gartaa aayadda lix iyo soddonaad.

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

> Oo boqorkuna wuxuu yeeli doonaa siduu doonayo; oo isagaa iskor qaadi doona, oo wuxuu isu weyneyn doonaa ilaah kasta ka sarraysa, oo waxyaalo yaab leh ayuu kaga hadli doonaa Ilaaha ilaahyada ka gees ah, oo wuu liibaani doonaa ilaa xanaaqii la dhammeeyo; waayo wixii la goostay waa la samayn doonaa. Daanyeel 11:36.

Human commentators are many times unreliable, but many Adventist commentators give witness to the obvious truth that it was verse thirty-six which the apostle Paul was paraphrasing in Second Thessalonians, when he addressed the man of sin.

Faallooyinka dadka marar badan waa kuwo aan lagu kalsoonaan karin, hase yeeshee faallo-bixiyayaal badan oo Adventist ah ayaa marag ka ah runta muuqata ee ah in aayadda soddon iyo lixaad ay ahayd tii rasuul Bawlos ka dhigan-hadlayay 2 Tesaloniika, markuu ka hadlayay ninka dembiga.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:2, 3.

> Ninna yuusan idinku khiyaanayn si kastaba ha ahaatee; waayo, maalintaasu iman mayso ilaa marka hore ka-noqosho timaado, oo ninkaas dembiga ah la muujiyo, kaasoo ah wiilka halaagga; kan ka gees yimaada oo isa sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo ka wada sarreeya; sidaas daraaddeedna isagu isagoo Ilaah ah ayuu macbudka Ilaah ku fadhiistaa, isaga oo isu muujinaya inuu Ilaah yahay. 2 Tesaloniika 2:2, 3.

Verse thirty-six states that “he shall exalt himself, and magnify himself above every god,” and Paul says “that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped.” Clearly Smith had no prophetic authority to claim that the king of verse thirty-six was different from the king under discussion in the verses leading to verse thirty-six. Grammatically he had no justification for making his flawed application, and his claim that he did so because verse thirty-six possesses no characteristics of the papal power was a wresting of the Scripture in an attempt to establish a private interpretation.

Aayadda soddon iyo lix waxay leedahay inuu “isagu is-weynayn doono, oo uu is-kor marin doono ilaah kasta ka sarreeya,” Bawlosna wuxuu leeyahay, “ninkaas dembiga ah ha la muujiyo, kaasoo ah wiilka halaagga; kan ka gees yimaada oo is-kor mariya wax kasta oo Ilaah loogu yeedho ama la caabudo oo dhan.” Si cad ayaa Smith uusan u lahayn wax amar nebinnimo ah oo uu ku sheegto in boqorka ku xusan aayadda soddon iyo lix uu ka duwan yahay boqorkii laga hadlayey aayadaha ka horreeya aayadda soddon iyo lix. Naxwe ahaan, wax cudurdaar ah uma uusan lahayn inuu sameeyo ku-dhaqankiisa khaldan, sheegashadiisuna ahayd inuu sidaas u yeelay maxaa yeelay aayadda soddon iyo lix ma laha wax sifooyin ah oo awoodda baadariga ah, waxay ahayd maroojin Qorniinka lagu sameeyey si loo dhiso fasiraad gaar ahaaneed.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Waxa kale oo aynu haysannaa erayga sii sheegidda oo aad loo hubo; waana wax aad ku wanaagsan tihiin inaad dhegaysataan, sida iftiin ka ifaya meel gudcur ah, ilaa waagu ka baryayo, oo xiddigta waaberiguna ay qalbiyadiinna ka soo baxayso: Idinkoo tan marka hore garanaya, inaan wax sii sheegid ah oo Qorniinka ku jirtaa ahayn mid tafsiir gaar ahaaneed leh. Waayo, wax sii sheegid ahi waagii hore kuma iman doonista dadka, laakiin rag quduus ah oo Ilaah ka yimid ayaa ku hadlay sidii Ruuxa Quduuska ahi u kaxaynayay. 2 Butros 1:19–21.

Through the years of Laodicean Adventism there have been many Adventist theologians, pastors and authors who have addressed whether they think Smith’s application is correct or incorrect. An Australian pastor, Louis Were, who is long deceased, spent the majority of his ministry in opposing Smith’s false prophetic model. The reason for his opposition was not simply that Smith ultimately identified the king that comes to his end in verse forty-five as Turkey, but Smith’s platform also produced an incorrect application of Armageddon. In the 1980’s or thereabout an Adventist author penned a book titled, Adventists and Armageddon, Have we Misunderstood Prophecy? The author’s name is Donald Mansell, and the book is still available.

Intii lagu jiray sannadihii Adventisamka La’odikiya waxaa jiray culimo-diin, wadaaddo, iyo qoraayaal badan oo Adventist ah kuwaas oo ka hadlay inay u arkaan in adeegsiga Smith uu sax yahay iyo in kale. Wadaad u dhashay Australia, Louis Were, oo muddo dheer geeriyooday, ayaa inta badan hawshiisii adeegga ku bixiyey isagoo ka soo horjeeday qaabka nebinimo ee been-abuurka ah ee Smith. Sababta uu uga soo horjeedayna ma ahayn oo keliya in Smith ugu dambayntii ku aqoonsaday boqorka ku yimaada dhammaadkiisa aayadda afartan iyo shanaad inuu yahay Turkiga, balse saldhigga Smith wuxuu kaloo keenay adeegsiyo khaldan oo Armageddoon ah. Sideetamaadkii ama waqti ku dhow ayuu qoraa Adventist ahi qoray buug cinwaankiisu yahay, Adventists and Armageddon, Have we Misunderstood Prophecy? Magaca qoraaguna waa Donald Mansell, buugguna weli waa la heli karaa.

Mansell tracks the history leading up to World War One and World War Two showing that when both those wars were seen to be approaching the Adventist evangelists began to employ Smith’s false application of Turkey marching to literal Jerusalem as a sign of Armageddon and the end of the world. He demonstrates by church membership roles that as each of the wars approached many souls were brought into the membership of the Adventist church, based upon the evangelist’s prophetic emphasis drawn from Smith’s flawed view of Armageddon.

Mansell wuxuu raadraacayaa taariikhda horseedday Dagaalkii Koowaad ee Adduunka iyo Dagaalkii Labaad ee Adduunka, isaga oo muujinaya in markii la arkay in labadaas dagaal soo dhowaanayaan, wacdiyayaashii Adventist-ku ay bilaabeen inay adeegsadaan fasiraaddii beenta ahayd ee Smith ee ku saabsan Turkiga oo u socda Yeruusaalem dhab ah sida calaamadda Armageddoon iyo dhammaadka dunida. Wuxuu ku caddaynayaa diiwaannada xubinnimada kaniisadda in markii mid kasta oo dagaalladaas ahi soo dhowaanayay, nafaf badan lagu soo kordhiyey xubinnimada kaniisadda Adventist-ka, taas oo ku salaysnayd xoojinta nebiyadeed ee wacdiyayaashu ka soo dheegteen aragtidii qalloocnayd ee Smith ee Armageddoon.

When either war ended, and the flawed predictions were not fulfilled, the church lost more members than they had gained from the prophetic model that was constructed by Smith.

Markii midkood dagaalladaas dhammaaday, oo saadaalladii khaldanaydna rumoobi waayeen, kaniisaddu waxay lumisay xubno ka badan intii ay ku kasbatay qaabkii nebinnimo ee uu Smith dhisay.

Through Smith’s rejection of the foundational message of the Millerites, and his willingness to promote his private interpretation of verse thirty-six to forty-five of Daniel, Smith’s logic produced a prophetic model based upon current events.

Diidmada Smith ee farriintii aasaasiga ahayd ee Millerites-ka, iyo diyaar u ahaanshihiisii inuu faafiyo fasiraaddiisa gaarka ah ee aayadaha lix iyo soddonaad ilaa shan iyo afartan ee Daniel, caqligiisa ayaa soo saaray hannaan nebiyadeed oo ku dhisnaa dhacdooyinka waqtigaas socda.

In the argument between Smith and James White over the king who comes to his end in the last verse of Daniel eleven, James White presented a logic that succinctly represented Smith’s sandy prophetic foundation. White taught that “prophecy produces history, but history does not produce prophecy.”

Dooddii u dhexaysay Smith iyo James White ee ku saabsan boqorka ku yimaadda dhammaadkiisa aayadda ugu dambaysa ee Daanyeel kow iyo tobnaad, James White wuxuu soo bandhigay mantiq si kooban u metelayay saldhigga nebiyadeed ee bacaadka ah ee Smith. White wuxuu baray in “wax sii sheegiddu taariikh bay soo saartaa, laakiin taariikhdu wax sii sheegid ma soo saarto.”

The evangelists of Adventism that worked before both wars employed the developing history to present Smith’s flawed prophetic model of Armageddon, and their work, which seemed so blessed leading up to the wars, produced a net loss when the prophetic model was demonstrated to be based upon a private interpretation.

Wacdiyayaashii Adventism-ka ee shaqaynayey ka hor labadii dagaalba waxay adeegsadeen taariikhda sii socotay si ay u soo bandhigaan qaabka nebinimo ee Armageddoon ee Smith oo khaldan, oo shaqadoodu, taas oo u muuqatay mid si weyn loo barakeeyey intii dagaalladu soo dhowaanayeen, waxay dhalisay khasaare guud markii la muujiyey in qaabkaas nebinimo uu ku salaysnaa fasiraad gaar ahaaneed.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Matthew 7:15–20.

> Iska jira nebiyada beenta ah, kuwaas oo idiinku yimaada iyagoo qaba dhar ido, laakiinse gudahooda waxay ka yihiin yeey wax booba. Midhahooda ayaad ku garan doontaan. Dadku miyey qodxan canab kaga guraan, ama yamaarug berdaha kaga gurtaan? Sidaas oo kale geed kasta oo wanaagsan wuxuu dhalaa midho wanaagsan; laakiin geed xun wuxuu dhalaa midho xun. Geed wanaagsan ma dhali karo midho xun, geed xunna ma dhali karo midho wanaagsan. Geed kasta oo aan dhalin midho wanaagsan waa la jaraa, dabkana waa lagu tuuraa. Haddaba midhahooda ayaad ku garan doontaan. Matayos 7:15–20.

Smith’s willingness to promote a private prophetic model of the king in verse thirty-six bore the fruit of also creating an incorrect application of the Sixth Plague and Armageddon.

Diyaargarowgii Smith ee uu ku faafiyey qaab nebiyadeed gaar ahaaneed oo ku saabsan boqorka ku xusan aayadda lix iyo soddonaad, wuxuu midho u noqday inuu sidoo kale abuuro dabaqid qaldan oo ku saabsan Belaayada Lixaad iyo Armageddoon.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> Markaasaa malaggii lixaad wuxuu maddiibaddiisii ku shubay webiga weyn oo Yufraadis ah; biyihiisiina way engegeen, si jidka boqorrada bari uga imanayaa loo diyaariyo. Oo waxaan arkay saddex jinni oo nijaas ah oo u eg rahyo, iyagoo ka soo baxaya afka masduulaagga, iyo afka bahalka, iyo afka nebiga beenta ah. Waayo, iyagu waa ruuxyo jinniyo ah oo calaamooyin sameeya, kuwaas oo u baxa boqorrada dhulka iyo dunida oo dhan, si ay ugu ururiyaan dagaalka maalintaas weyn ee Ilaaha Qaadirka ah. Bal eega, waxaan u imid sida tuug. Waxaa barakaysan kan soo jeeda oo dharkiisa xafida, si aanu qaawan ugu socon oo aan ceebtiisa loo arag. Oo wuxuu iyagii ku wada ururiyey meel afka Cibraaniga lagu yidhaahdo Armageddoon. Muujintii 16:12–16.

As we have previously pointed out, the sixth plague comes after the close of human probation, so the warning contained to keep your garments, must refer to a testing issue that occurs before Michael stands up and human probation closes and the first plague begins. The sixth plague identifies the activities of the dragon, the beast and the false prophet, who are the threefold union that comes together at the soon-coming Sunday law. That threefold union is Modern Rome, and the symbol that identifies and establishes the threefold union of Modern Rome, are the “robbers of thy people,” who “exalt themselves to establish the vision” and “fall.”

Sidii aynu hore u tilmaannay, belaayada lixaad waxay timaaddaa ka dib marka fursadda tijaabada aadanuhu xidhanto; sidaas darteed digniinta ku jirta “dharkiinna xafida” waa inay tixraacdaa arrin imtixaan ah oo dhacda ka hor inta uusan Miikaa’iil istaagin, fursadda tijaabada aadanuhuna xidhmin, oo belaayada kowaad bilaabmin. Belaayada lixaad waxay aqoonsanaysaa hawlaha masduulaagga, bahalka, iyo nebiga beenta ah, kuwaas oo ah isbahaysiga saddex-geesoodka ah ee ku midooba sharciga Axadda ee dhowaan imanaya. Isbahaysigaas saddex-geesoodka ahi waa Rooma Casriga ah, calaamadda aqoonsata oo dhidibada u taagtana isbahaysigaas saddex-geesoodka ah ee Rooma Casriga ahna waa “tuugada dadkaaga,” kuwaas oo “isku sarraysiiya inay aragtida taagaan” oo “dhaca.”

The warning of the sixth plague, when understood, allows a soul to keep his garments, but if it is rejected it leaves a soul naked, which is one of the five attributes of a Laodicean. The symbol that establishes that warning is the robbers of thy people, who exalt themselves and ultimately fall. Solomon said if God’s people do not have that vision, they perish.

Digniinta belaayada lixaad, marka la garto, waxay naf u saamaxdaa inay dharkeeda xajisato; laakiin haddii la diido, waxay naf ka tagtaa qaawan, taas oo ah mid ka mid ah shanta sifo ee reer La’odikiya. Astaanta xaqiijisa digniintaas waa tuugada dadkaaga, kuwaas oo is-weyneeya oo ugu dambayntii dhaca. Sulaymaan wuxuu yidhi, haddii dadka Ilaah aanay aragtidaas haysan, way halaagayaan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Meeshii aan waxyi jirin, dadku way halligmaan; laakiinse kii sharciga xajiya, waa barakaysan yahay. Maahmaahyadii 29:18.

The Hebrew word “perish” means “to make naked”, and John recorded, “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Smith was wrong on the King of the North, and that false prophetic foundation allowed him to develop a prophetic application that, if accepted, produces nakedness, which is a symbol of the Laodiceans, who are spewed out of the mouth of the Lord.

Ereyga Cibraaniga ah ee “hallig” wuxuu ka dhigan yahay “in qaawan laga dhigo”, Yooxanaanna wuxuu qoray, “Waxaa barakaysan kii soo jeeda oo dharkiisa xajiya, si uusan isagoo qaawan u socon oo aan ceebtiisa loo arkin.” Smith wuu ku qaldanaa Boqorka Waqooyi, saldhiggaas nebiyadeed ee beenta ahna wuxuu u saamaxay inuu horumariyo dabaqis nebiyadeed oo, haddii la aqbalo, keenta qaawanaan, taas oo calaamad u ah reer La'odikiya, kuwaas oo afka Rabbiga laga tufay.

Smith had no problem arguing his new false identification of the King of the North against the prophetess’ husband James White. Adventist historians, and Sister White, address their famous disagreement. Ellen White rebuked both her husband and Smith for allowing their difference of opinion on who was represented by the king of the north in Daniel eleven, to be put into the public domain. In the very first Adventist publication after the Great Disappointment of 1844, James White wrote:

Smith wax dhibaato ah kuma qabin inuu ka hor doodo aqoonsigiisii cusub ee beenta ahaa ee Boqorka Waqooyi hortiisa James White, oo ahaa sayga nebiyaddii. Taariikhyahannada Adventist-ka, iyo Sister White, waxay ka hadlaan khilaafkoodii caanka ahaa. Ellen White waxay canaanatay labadaba saygeeda iyo Smith, sababtoo ah waxay oggolaadeen in kala duwanaanshahooda ra’yiga ee ku saabsan cidda uu matalayey boqorka waqooyi ee Daanyeel kow iyo tobnaad lagu soo bandhigo fagaaraha dadweynaha. Daabacaaddii ugu horraysay ee Adventist-ka ee ka dambaysay Niyad-jabkii Weynaa ee 1844, James White wuxuu qoray:

> “That Jesus rose up, and shut the door, and came to the Ancient of days, to receive his kingdom, at the 7th month, 1844, I fully believe. See Luke 13:25; Matthew 25:10; Daniel 7:13,14. But the standing up of Michael, Daniel 12:1, appears to be another event, for another purpose. His rising up in 1844, was to shut the door, and come to his Father, to receive his kingdom, and power to reign; but Michael’s standing up, is to manifest his kingly power, which he already has, in the destruction of the wicked, and in the deliverance of his people. Michael is to stand up at the time that the last power in chapter 11, comes to his end, and none to help him. This power is the last that treads down the true church of God: and as the true church is still trodden down, and cast out by all christendom, it follows that the last oppressive power has not ‘come to his end;’ and Michael has not stood up. This last power that treads down the saints is brought to view in Revelation 13:11-18. His number is 666.” James White, A Word to the Little Flock, 8.

> “In Ciise kacay, oo albaabka xidhay, oo u yimid kii Waayeellada ahaa, si uu boqortooyadiisa u helo, bishii 7aad, 1844, taas si buuxda ayaan u rumaysanahay. Eeg Luukos 13:25; Matayos 25:10; Daanyeel 7:13,14. Laakiin istaagidda Miikaa’iil, Daanyeel 12:1, waxay u muuqataa inay tahay dhacdo kale, oo ujeeddo kale leh. Kicitaankiisii 1844, wuxuu ahaa inuu albaabka xidho, oo u yimaado Aabbihiis, si uu u helo boqortooyadiisa, iyo awoodda uu ku xukumo; laakiin istaagidda Miikaa’iil waa inuu muujiyo awooddiisa boqornimo, oo uu hore u haystay, isagoo ku baabbi’inaya kuwa sharka leh, iyo isagoo dadkiisa samatabbixinaya. Miikaa’iil waa inuu istaago wakhtiga uu quwadda ugu dambaysa ee cutubka 11 ku xusan ay dhammaadkeeda gaadho, oo aanay jirin cid caawisa. Quwaddan waa tan ugu dambaysa ee ku tuntata kaniisadda runta ah ee Ilaah; oo maaddaama kaniisadda runta ah weli lagu tuntado, lagana saaro dhammaan masiixiyadda, waxaa ka dhalanaysa in quwaddii ugu dambaysay ee dulmiga lahayd aanay weli ‘dhammaadkeedii gaadhin;’ oo Miikaa’iilna aanu weli istaagin. Quwaddan ugu dambaysa ee ku tuntata quduusiinta waxaa lagu soo bandhigay Muujintii 13:11-18. Tiradiisu waa 666.” James White, A Word to the Little Flock, 8.

When Smith introduced his so-called “new light” on the subject of “the last power in Daniel chapter eleven,” James White saw Smith’s application, not as new light, but as an attack upon the foundations. The controversy of Rome as the king of the north in Daniel eleven that took place between Uriah Smith and James White possesses specific attributes, that as students of prophecy, we are to bring together with the other controversies of Adventist history concerning the symbol of Rome.

Markii Smith soo bandhigay waxa uu ugu yeedhay “iftiin cusub” oo ku saabsan mawduuca “xooggii ugu dambeeyey ee ku jira Daanyeel cutubka kow iyo tobnaad,” James White wuxuu u arkay dabaqidda Smith, inayan ahayn iftiin cusub, balse ay tahay weerar ka dhan ah aasaaska. Muranka ku saabsan Rooma inay tahay boqorka woqooyi ee Daanyeel kow iyo tobnaad, kaas oo dhex maray Uriah Smith iyo James White, wuxuu leeyahay sifooyin gaar ah, kuwaas oo innaga oo ah ardayda waxsii sheegidda, ay tahay inaan isu geeyno murannadii kale ee taariikhda Adventist-ka ee ku saabsanaa astaanta Rooma.

One of those attributes is the introduction of a private interpretation. Another attribute is that the application of the private interpretation requires a wresting of simple grammar, for Smith not only disregarded that every prophetic attribute in verse thirty-six addresses Rome, but he disregarded that the grammatical structure demands that the king of verse thirty-six must be the same king as represented in the previous passage.

Mid ka mid ah sifooyinkaas waa soo gelinta fasiraad gaar ahaaneed. Sifo kale ayaa ah in ku-dhaqangelinta fasiraaddaas gaarka ahi ay u baahan tahay qalloocin naxwe fudud, waayo Smith ma aha oo keliya inuu iska indhatiray in sifo kasta oo nebiyadeed oo ku jirta aayadda soddon iyo lix ay ku socoto Rooma, balse wuxuu sidoo kale iska indhatiray in qaab-dhismeedka naxwuhu dalbanayo in boqorka ku xusan aayadda soddon iyo lix uu yahay isla boqorkii lagu matalay tuducii ka horreeyey.

Another is that the private interpretation was a rejection of foundational truths. Another is that it represents a rejection of the authority of the Spirit of Prophecy. Another characteristic is that the first flawed idea concerning Rome will lead to a prophetic model that disallows a person from keeping his garments as they approach the close of human probation. Another was the willingness to promote his private interpretation publicly. Another is that the private interpretation is invariably identified as new light. All of these attributes are represented within the current discussion of the “robbers of thy people.”

Mid kale ayaa ah in fasiraadda gaarka ahi ay ahayd diidmo loo diidayo runnada aasaasiga ah. Mid kale ayaa ah in ay ka dhigan tahay diidmo loo diidayo awoodda Ruuxa Waxsii-sheegidda. Sifo kale ayaa ah in fikraddii ugu horraysay ee khaldanayd ee ku saabsan Rooma ay horseedi doonto qaab nebiyadeed oo aan u oggolaanayn qof inuu dharkiisa xajisto isagoo ku sii dhowaanaya dhammaadka wakhtiga nimcada aadanaha. Mid kalena wuxuu ahaa diyaar u ahaanshaha in uu fasiraaddiisa gaarka ah si fagaare ah u faafiyo. Mid kale ayaa ah in fasiraadda gaarka ahi mar walba lagu aqoonsado iftiin cusub. Dhammaan sifooyinkan waxaa lagu matalayaa doodda hadda taagan ee ku saabsan “tuugagga dadkaaga.”

When the last controversy of Rome, which was typified by the first controversy of Rome identifying the “robbers of thy people,” is brought together with the prophetic line of Uriah Smith’s and James White’s controversy we will see that one class will be building their prophetic model upon a private interpretation, which rejects foundational truth.

Marka khilaafkii ugu dambeeyey ee Rooma, kaas oo uu astaan u ahaa khilaafkii ugu horreeyey ee Rooma ee lagu aqoonsaday “tuugagga dadkaaga,” lagu daro xariiqda nebiyadeed ee khilaafka Uriyaah Smith iyo James White, waxaan arki doonnaa in dabaqad keliya ay dhisayaan qaabkooda nebiyadeed fasiraad gaar ahaaneed oo diiddan runta aasaasiga ah.

The rejection of the foundational truths automatically represents a rejection of the authority of the Spirit of Prophecy, which so soundly defends those foundational truths. That class will also be willing to present their view publicly, regardless of any concerns that may be raised about the impact the teaching might have upon God’s people around the globe.

Diidmada runta aasaasiga ah si toos ah waxay u taagan tahay diidmada amar-haynta Ruuxa Waxsii-sheegidda, kaas oo si adag u difaaca runahaas aasaasiga ah. Kooxdaas sidoo kale waxay diyaar u ahaan doontaa inay aragtidooda si cad ugu soo bandhigaan meel fagaare ah, iyaga oo aan loo eegin wax kasta oo walaac ah oo laga muujin karo saamaynta uu waxbariddaasu ku yeelan karto dadka Ilaah ee dunida dacalladeeda ku kala nool.

Immediately after 1844, in the first generation of Adventism, another controversy about Rome was introduced. That controversy continued to be agitated, until the false view was accepted in the third generation of Adventism. We will consider the controversy of the “daily” as the fourth of six lines we are now considering in the model of line upon line.

Isla markiiba sannadkii 1844 ka dib, jiilkii ugu horreeyey ee Adventism-ka, muran kale oo ku saabsan Rooma ayaa la soo bandhigay. Murankaasu wuxuu sii waday in la kiciyo, ilaa aragtidii beenta ahayd laga aqbalay jiilkii saddexaad ee Adventism-ka. Waxaannu u qaadan doonnaa muranka “maalinlaha” inuu yahay kii afraad ee lixda sadar ee aynu hadda ku eegayno qaabka sadar ka dul sadar.

But before we take up the fourth line of the controversies of Rome, it needs to be remembered that in the previous article, when we were addressing verse ten of Daniel chapter eleven, we stated “Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.”

Laakiin ka hor intaanan qaadin qodobka afraad ee murannada Rooma, waa in la xusuusnaadaa in maqaalkii hore, markii aynu ka hadlaynay aayadda tobnaad ee Daanyeel cutubka kow iyo tobnaad, aynu nidhi, “Aayadda tobnaadna si toos ah ayay ugu xidhaysaa ‘toddobada wakhti’ ee Laawiyiintii lix iyo labaatanaad taariikhda qarsoon, hase yeeshee xariiqdaas runta ahi waxay ka baxsan tahay waxa aynu halkan ku soo bandhigayno.”

Uriah Smith was the leader in rejecting the seven times in 1863. He had rejected the increase of knowledge upon that subject that was presented in the articles on the subject, penned by Hiram Edson and published in the Review in 1856. The implications of Smith being associated with a movement that presented the seven times, but who thereafter rejected an increase of knowledge upon that very subject is also outside of the subject of the characteristics of Smith’s introduction of what he claimed was new light on the subject of the king of the north, but when we conclude our overview of the line of the Adventist controversies of Rome, we will return to both the significance of verse ten of chapter eleven of Daniel, and also what is represented by Smith’s rejection of the Laodicean message that arrived in 1856 with the increase of knowledge on the seven times.

Uuriyaah Ismiid wuxuu hormuud ka ahaa diididdii toddobada wakhti sannadkii 1863. Wuxuu diiday kororkii aqoonta ee mawduucaas ku saabsanaa oo lagu soo bandhigay maqaalladii arrintaas ku qornaa, kuwaas oo uu qalinka ku duugay Hiraam Edson laguna daabacay Review sannadkii 1856. Macnaha ka dhalanaya in Smith lala xiriiriyo dhaqdhaqaaq soo bandhigay toddobada wakhti, hase yeeshee dabadeed diiday kororka aqoonta ee isla mawduucaas ku saabsan, isaguna sidoo kale wuxuu ka baxsan yahay mawduuca astaamaha hordhaca Smith ee waxa uu ku andacooday inuu yahay iftiin cusub oo ku saabsan boqorka woqooyi; laakiin marka aynu soo gunaanadno dulmarkeenna khadka murannada Adventist-ka ee Rooma, waxaynu ku soo noqon doonnaa labadaba muhiimadda aayadda tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, iyo sidoo kale waxa ay ka dhigan tahay diididdii Smith ee farriintii La'odikiya ee timid sannadkii 1856 iyadoo ay la socotay kororkii aqoonta ee toddobada wakhti.

> “Our faith in reference to the messages of the first, second, and third angels was correct. The great waymarks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so.” Evangelism, 223.

> “Iimaankeennii ku saabsan farriimaha malaa’igta koowaad, tan labaad, iyo tan saddexaad waxay ahayd mid sax ah. Calaamadaha waaweyn ee jidka ee aynu soo dhaafnay waa kuwo aan la dhaqaajin karin. In kasta oo ciidammada jahannamo ay isku dayaan inay ka rujayaan aasaaskooda, oo ay ku farxaan fikirka ah inay ku guulaysteen, haddana ma guulaystaan. Tiirarkan runta ahi waxay u taagan yihiin si adag sida buuraha daa’imka ah, iyagoo aan dhaqdhaqaaqin in kasta oo ay jiraan dadaallada oo dhan ee dadka oo ku biiray kuwa Shayddaanka iyo ciidammadiisa. Wax badan baynu baran karnaa, waana inaynu si joogto ah u baarnaa Qorniinka si aynu u aragno in waxyaalahanu sidaas yihiin.” Evangelism, 223.

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Calaamadaha waaweyn ee runta, oo ina tusaya meel-marinteenna taariikhda waxsii sheegista, waa in si taxaddar leh loo ilaaliyaa, si aan loo dumin, looguna beddelin aragtiyo keeni lahaa jahawareer halkii ay ka keeni lahaayeen iftiin dhab ah.” Selected Messages, book 2, 101, 102.

> “At this time many efforts will be made to unsettle our faith in the sanctuary question; but we must not waver. Not a pin is to be moved from the foundations of our faith. Truth is still truth. Those who become uncertain will drift into erroneous theories, and will finally find themselves infidel in regard to the past evidence we have had of what is truth. The old waymarks must be preserved, that we lose not our bearings.” Manuscript Releases, volume 1, 55

> “Waqtigan dadaallo badan ayaa la samayn doonaa si loo gilgilo rumaysadkeenna ku saabsan arrinta meesha quduuska ah; laakiin waa in aynaan liicin. Xitaa biin yar lagama dhaqaajin karo aasaaska rumaysadkeenna. Runtu weli waa run. Kuwa noqda kuwo aan hubin waxay ku sabbayn doonaan aragtiyo qaldan, ugu dambayntiina waxay is arki doonaan iyagoo aan rumaysnayn caddaymihii hore ee aynu haysanay ee ku saabsanaa waxa runta ah. Calaamadaha jidkii hore waa in la ilaaliyo, si aynaan u lumin jihaynteenna.” Manuscript Releases, volume 1, 55

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