Article

# Elijah - Number Nine

Eliyaah - Lambarka Sagaalaad

The Prophet Lied

Nabigu Wuu Been Sheegay

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Maqaalkii u dambeeyey waxaannu ku soo gabagabaynay tuduc ka hadlaya “ruux been ah.” Kan soo socda waa mid ka mid ah baaragaraafyada tuducaas.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Wadaaddo aan quduus laga dhigin waxay isu abaabulayaan inay Ilaah ka gees noqdaan. Waxay hal neef ku ammaanaan Masiixa iyo ilaaha dunidan. Iyagoo sheeganaya inay Masiixa aqbaleen, ayay haddana Barabbaas isku duubayaan, oo falalkooda ku leeyihiin, ‘Ninkan ma aha, laakiin Barabbaas.’ Kuwa akhriya sadaradan oo dhammu ha digtoonaadeen. Shayddaanu wuxuu ku faanay waxa uu samayn karo. Wuxuu u malaynayaa inuu burburin karo midnimada Masiixu ku tukaday inay kiniisaddiisa ka jirto. Wuxuu leeyahay, ‘Waan bixi doonaa, oo waxaan ahaan doonaa ruux been ah si aan u khiyaaneeyo kuwa aan karo, oo aan u dhaliilo, una xukumo, una been abuuro.’ Haddii wiilka khiyaanada iyo maragga beenta ah ay soo dhoweyso kiniisad heshay iftiin weyn iyo caddayn weyn, kiniisaddaasu way tuuri doontaa farriinta Rabbigu soo diray, waxayna aqbali doontaa sheegashooyinka ugu aan macquulsanayn iyo mala-awaallada beenta ah iyo aragtiyaha beenta ah. Shayddaanu wuu ku qoslaa nacasnimadooda, waayo isagu wuxuu og yahay waxa runta ahi tahay.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Ha “wiilka khiyaanada iyo markhaatifurka beenta ah lagu soo dhaweeyo kaniisad heshay iftiin weyn, caddayn weyn, oo kaniisaddaasu ay tuurto farriintii Rabbigu soo diray, oo ay aqbasho sheegashooyinka ugu aan macquulsanayn, iyo mala-awaallada beenta ah, iyo aragtiyaha beenta ah.” Sannadkii 1863, Adventism-kii Millerite-ku wuxuu ‘ku noqday’ hab-raacii aan macquulsanayn ee beenta ahaa ee ay adeegsadeen Protestantism-kii riddoobay, wuxuuna diiday aqoonsigii William Miller ee toddobada wakhti ee Laawiyiintii labaatan iyo lix. Mawduuca ‘ku noqoshada’ waxaa matalayay fallaagadii ku xusan Tirintii afar iyo toban, markii ay go’aansadeen inay doortaan taliye oo ay Masar ku noqdaan.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Oo markaasay isku yidhaahdeen, Aynu samaysanno taliye, oo aynu Masar ku noqonnnee. Tirintii 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Mawduuca ah “u soo noqoshada” Protestantism-ka riddaysan ka-noqosadka ayaa sidoo kale Yeremyaah lagu metelay, markii cutubka shan iyo tobnaad lagu yidhi in Protestant-kii dhacay ay isaga u soo noqon karaan, laakiin isaga looma oggolayn inuu iyaga “u soo noqdo.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Ma aanan dhex fadhiisan shirkii kuwa wax quudhsada, kumana aanan farxin; keliday baan u fadhiistay gacantaada aawadeed, waayo cadho baad iga buuxisay. Bal maxaa xanuunkaygu u yahay mid joogto ah, oo nabarkayguna aan bogsan karin, kaas oo diida in la bogsiiyo? Ma waxaad ii noqonaysaa gebi ahaanba sida mid beenaale ah, iyo sida biyo baaba’a? Sidaas daraaddeed Rabbigu wuxuu leeyahay, Haddaad soo noqoto, markaas waan ku soo celin doonaa, oo hortaydaad istaagi doontaa; oo haddaad kan qaaliga ah ka soocdo kan liita, waxaad ahaan doontaa sida afkayga; iyagu ha kuugu soo noqdeen, laakiinse adigu ha ugu noqon iyaga. Oo dadkan waxaan kaaga dhigi doonaa derbi naxaas ah oo deyr leh; wayna kula diriri doonaan, laakiinse kuguma adkaan doonaan; waayo anigu waan kula jiraa inaan ku badbaadiyo oo aan ku samatabbixiyo, ayaa Rabbigu leeyahay. Yeremyaah 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Waxaa laga yaabaa in sawirka nebiyadeed ee ugu cad ee mabda’a ah inaan dib loogu noqon Protestantism-ka riddaysan lagu helo qisada nebigii caasiyey, kaas oo Yerobaam, oo ahaa boqorkii ugu horreeyey ee boqortooyadii woqooyi ee tobanka qabiil, u geeyey farriin canaan ah.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Markaasaa boqorkii wuxuu ninkii Ilaah ku yidhi, Gurigayga ila kaalay oo isdejiso, anna abaal baan ku siin doonaa. Ninkii Ilaahna wuxuu boqorkii ku yidhi, Haddaad i siin lahayd gurigaaga badhkiis, kula geli maayo; oo meeshan kibis kuma cuni doono, biyo na kuma cabbi doono. Waayo, saas ayaa laygu amray erayga Rabbiga, isagoo leh, Kibis ha cunin, biyo na ha cabin, oo jidkii aad ku timidna dib ha ugu noqon. Sidaas daraaddeed jid kale ayuu maray, oo dib uguma noqon jidkii uu Beytel ku yimid. 1 Boqorradii 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Nabigii caasiga ahaa waxaa Ilaah uga yimid amar ah inuusan ku noqon jidkii uu ku yimid. Adventism-kii Millerite-ka wuxuu ka soo baxay Protestantism-ka oo Sardis lagu matalay, mana ay ahayn inay dib ugu noqdaan. In kastoo nabigii caasiga ahaa si buuxda u ogaa inaanu ku noqon jidkii uu ku yimid, haddana nebi been ah oo ka tirsanaa boqortooyadii Yerobocaam ayaa u sheegay in Ilaah yidhi nabigii caasiga ahaa ha ugu soo noqdo guriga nebiga beenta ah oo ha la cunteeyo. In kasta oo jihayntii Ilaah sidaas ka soo horjeedday, haddana wuu sameeyey isla wixii. Markii uu bilaabay inuu cuno cuntadii nebiga beenta ah, Baybalku si cad ayuu u sheegayaa in nebiga Samaariya been sheegay.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Haddaba waxaa Beytel degganaa nebi duq ah; wiilashiisiina way u yimaadeen oo waxay uga warrameen kulli shuqulladii ninkii Ilaah maalintaas ku sameeyey Beytel; iyo hadalladii uu boqorka kula hadlayna, iyana aabbahood bay u sheegeen. Markaasaa aabbahood ku yidhi, Jidkee buu maray? Waayo, wiilashiisu way arkeen jidkii ninkii Ilaah ee Yahuudah ka yimid maray. Oo isna wuxuu wiilashiisii ku yidhi, Dameerka ii kooreeya. Sidaas daraaddeed dameerkii bay u kooreeyeen, wuuna fuulay; oo ninkii Ilaah buu daba galay, markaasuu ka helay isagoo geed alloon hoostiis fadhiya; oo wuxuu ku yidhi, Ma adigaa ninkii Ilaah ee Yahuudah ka yimid? Markaasuu ku yidhi, Anigaa ah. Kolkaasuu ku yidhi, Gurigayga ila kaalay, oo kibis cun. Isaguse wuxuu yidhi, Kugula noqon kari maayo, kugulana geli kari maayo; oo meeshan kula cuni maayo kibis, biyo kulana cabbi maayo; waayo, waxaa laygu yidhi ereyga Rabbiga, Halkaas kibis ha ku cunin, biyo hana ku cabbin, oo ha ugu noqon jidkii aad ku timid. Markaasuu ku yidhi, Aniguna waxaan ahay nebi sidaada oo kale; malaa'igna wuxuu igula hadlay ereyga Rabbiga, isagoo leh, Dib ugu soo celi gurigaaga, si uu kibis u cuno oo biyo u cabbo. Laakiinse been buu u sheegay. Sidaas daraaddeed dib buu ula noqday, oo gurigiisii ayuu kibis ku cunay, biyo na wuu ku cabbay. 1 Boqorradii 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Nebigii caasiga ahaa wuxuu la cunay oo la cabbay nebiga beenta ah ee Samaariya, taasoo ka dhigan inuu aqbalay farriinta nebi riddaysan, oo uu diiday farriintii Rabbiga. Farriintii isla maalintaas uu si daacadnimo leh u gaadhsiiyey. Wuxuu si buuxda u ogaa inaanu dib u noqonayn, hase yeeshee sidaas buu yeelay. Walaashii White waxay inoo sheegaysaa in haddii “wiilka khiyaanada iyo maragga beenta ah ay soo dhoweyso kaniisad heshay iftiin weyn, caddayn weyn, kaniisaddaasna way tuuri doontaa farriinta uu Rabbigu soo diray.” Taariikhda Millerite-ka, malaa’igtii kowaad waxay dhulka ku iftiimisay ammaanteeda. Sannadkii 1840, farriintii malaa’igta kowaad waxaa la gaadhsiiyey xarun kasta oo adeegga wacdinta ah oo dunida ku taallay.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Warkii ku saabsan imaatinka dhow ee Rabbiga oo leh xoog iyo ammaanta weyn ee uu ku iman doono dunideenna waa run, oo sannadkii 1840 codad badan ayaa loo qaaday ku dhawaaqiddeeda.” Manuscript Releases, volume 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Wax yar ka dib, Adventism-kii Millerite wuxuu ku noqday “beenta” hab-raaceedkii Protestantism-ka riddaysan, wuxuuna iska tuuray “farriintii Rabbiga” ee Ilaah ku soo diray William Miller. Waxay iska tuureen farriintii Muuse sida uu Eliiyaah u soo bandhigay, waxaana “beentii” lagu aqbalay bilowgii taariikhda Millerite ay ka dhigan tahay “beenta” la rumaysto dhammaadka; “beenta” keenta marin-habaabinta xooggan ee ku soo degta Adventism-ka Laodicean.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Iyo isagoo wata khiyaano kasta oo xaqdarro ah oo ku jirta kuwa halligaya; maxaa yeelay ma ayan aqbalin jacaylka runta si ay u badbaadaan. Oo sababtan aawadeed Ilaah wuxuu u soo diri doonaa dhalanteed xoog leh, si ay been u rumaystaan; in dhammaantood la xukumo kuwii aan runta rumaysan, laakiinse ku farxay xaqdarrada. 2 Tesaloniika 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Waxaannu isku dayaynaa inaan muujinno doorka Eliiyaah sida astaan ahaan, iyadoo lala xiriirinayo taariikhaha isbarbar socda ee geeska Protestantism-ka iyo geeska Republicanism-ka inta lagu jiro xilliga ay boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ahi talinayso. Adkaanta ku jirta in arrimaha 1863 oo dhan si wax sii sheegid ahaan loo isu geeyo, ugu yaraan aniga ahaan, waa khadadka kala duwan ee isugu xiran ee ku dhow fikradda “caqli wareegsan”. Caqli toosan mar walba waa habka ugu wanaagsan, hase yeeshee aqoonsiga runnada rabbaaniga ah iyo xiriirrada ay runnahaasi isu leeyihiin waa hawl adag, waayo waxaa Kitaabka Quduuska ah laga helaa “halkan wax yar iyo halkaas wax yar.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Yuu buu aqoon bari doonaa? Oo yuu ka dhigi doonaa inuu waxbaridda garto? Kuwii caanaha laga gudhiyey, oo naasahana laga fogeeyey. Waayo, amar waa inuu amar dul saarnaadaa, amar amar dul saarnaadaa; sadar waa inuu sadar dul saarnaadaa, sadar sadar dul saarnaadaa; halkan in yar, oo halkaas in yar. Ishacyaah 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Sidoo kale waa hawl adag marka dadka aad hadalka u jeedinaysaa ay ka kooban yihiin kuwo yaqaanna runnaha aasaasiga ah ee aad ka hadlayso, halka kuwo kalena ay waxaas oo dhami ku cusub yihiin. Ku dhowaad dhammaan runnaha aan damacsanahay inaan maqaalkaan guudmar ka bixiyo waxaa laga heli karaa Miisaskii Xabaquuq. Anigoo ka baqaya inaan u ekaado mid adeegsanaya “caqli wareegsan,” waxaan idiin sheegi doonaa meesha aynu u soconno ka hor intaanaynu dhab ahaan halkaas tegin.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

Sanadkii 1863, Adventismkii Millerite ee La’odikeeya wuxuu dhisay sanam masayr. Sanamka masayrku wuxuu matalaa jiilkii ugu horreeyey ee afarta jiil ee Adventismka La’odikeeya.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Markaasuu wuxuu igu yidhi, Wiilka Aadanow, haddaba indhahaaga xagga woqooyi u taag. Sidaas daraaddeed ayaan indhahayga xagga woqooyi u taagay, oo bal eeg, xagga woqooyi ee iridda allabariga, meeshii laga soo galo, waxaa yiil sanamkan masayrka kiciya. Ezekiel 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Afarta jiil ee kaniisadda Seventh-day Adventist waxaa lagu metelay tuducyo kala duwan oo Qorniinka ka mid ah, hase yeeshee waxaan u adeegsadaa Yexesqeel siddeed sidii meesha ugu weyn ee tixraaca. Sababta arrintani waa in cutubka siddeedaad uu horseedo cutubka sagaalaad. Yexesqeel sagaal gudaheeda, shaabadaynta boqol iyo afartan iyo afar kun ayaa lagu sawiray, Testimonies, volume five gudaheedana, Sister White si cad ayay u aqoonsataa xaqiiqadan. Faallooyinka Sister White gudaheeda waxay si cad uga hadlaysaa laba dabaqadood oo caabudayaal ah oo Yeruusaalem ku sugan marka shaabadayntu dhacayso. Yexesqeelna isla sidaas oo kale ayuu sameeyaa, oo dabaqadda aan helin shaabadda waxaa lagu metelay cutubka siddeedaad.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Kuwa aan ka murugoon dib‑u‑dhacooda ruuxiga ah, oo aan u ooyin dembiyada kuwa kale, waxaa looga tegi doonaa iyagoo aan lahayn shaabadda Ilaah. Rabbigu wuxuu amraa rasuulladiisa, nimanka gacmahooda ku sita hubka wax lagu laayo: ‘Dabadiisa magaalada kaga daba taga, oo wax dila; ishiinnu yaanay u tudhin, hana u naxariisanina: odayaasha iyo dhallinyarada, hablahaba, iyo carruurta yaryar, iyo dumarkaba dhammaantood wada laaya; laakiinse ha u dhowaanina nin kasta oo summaddu ku taal; oo ka billaaba meesheyda quduuska ah. Markaasay ka bilaabeen odayaashii guriga hortiisa joogay.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Halkan waxaynu ku aragnaa in kaniisadda—meesha quduuska ah ee Rabbiga—ay ahayd tii ugu horraysay ee dareenta dharbaaxada cadhada Ilaah. Odayaashii, kuwii Ilaah siiyey iftiin weyn oo u taagnaa sida ilaaliyeyaasha danaha ruuxiga ah ee dadka, waxay khiyaaneeyeen aamminaaddii lagu qabay. Waxay qaateen mowqifka ah inaan loo baahnayn in la sugo mucjisooyin iyo muujinta muuqata ee xoogga Ilaah sida maalmaihii hore. Wakhtiyadu way is beddeleen. Erayadanu waxay xoojiyaan rumaysadla’aantooda, oo waxay yidhaahdaan: Rabbigu wanaag ma samayn doono, xumaanna ma samayn doono. Isagu waa ka naxariis badan yahay inuu dadkiisa ku soo booqdo xukun. Sidaas daraaddeed ‘Nabad iyo ammaan’ waa qaylada rag aan mar dambe codkooda u qaadi doonin sida buun si ay dadka Ilaah ugu muujiyaan xadgudubyadooda iyo reer Yacquub dembiyadooda. Eeyadan carrabka la’ ee aan ciyi lahayn waa kuwa dareemaya aargudashada xaqa ah ee Ilaah cadhaysan. Rag, gabdho, iyo carruur yaryarba dhammaantood way wada halligmaan.” Testimonies, volume 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Cutubka siddeedaad wuxuu ka hadlayaa kuwa Yeruusaalem jooga—“kaniisadda” ku jirta jiilka afraad ee afarta jiil—kuwaas oo lagu matalay iyagoo u sujuudaya qorraxda.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Oo haddana wuxuu i geeyey barxadda gudaha ee guriga Rabbiga, oo bal eeg, iridda macbudka Rabbiga, oo u dhaxaysa balbalada iyo meesha allabariga, waxaa joogay qiyaastii shan iyo labaatan nin, iyagoo dhabarkooda u jeediyey macbudka Rabbiga, wejiyadooduna u jeedaan xagga bari; oo waxay qorraxda u sujuudeen xagga bari. Markaasuu igu yidhi, Ma aragtay tan, wiilka Aadanow? Ma wax fudud baa reer Yahuudah inay halkan ku sameeyaan karaahiyada ay sameeyaan? waayo, dalka waxay ka buuxiyeen dulmi, oo haddana way soo noqdeen si ay ii cadhaysiiyaan; oo bal eeg, laanta waxay sanka saaraan. Sidaas daraaddeed aniguna xanaaq baan kula macaamili doonaa; ishaydu ma tudhi doonto, mana aan naxariisan doono; oo in kastoo ay dhegahayga ugu qayliyaan cod weyn, weliba anigu ma maqli doono. Yexesqeel 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Sida warbixintii sharka ahayd ee tobankii basaasiin, shan iyo labaatanka hoggaamiye ee fallaagada oo qorraxda caabudaya ayaa Rabbiga “ka cadhaysiiyey.” Sharciga Axadda waa “maalinta ka cadhaysiinta” ee nebiyadu ay hore u tilmaamayaan. Cutubka sagaalaadna wuxuu sharxayaa kuwa hela shaabadda Ilaah isla xilligaas, waayo wuxuu si fudud u soo celinayaa oo u sii ballaadhinayaa cutubka siddeedaad.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> “Calaamadintan addoommada Ilaah [Muujintii toddobaad] waa tii isla tan lagu tusay Yexesqeel ee aragga ku jirtay.” Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

Sannadkii 1863, jiilkii ugu horreeyey ee Adventisamka La’odikiya wuxuu bilaabay warwareeggiisii cidlada dhexdeeda. Taariikhda nebinnimada ee aqoonsata sanadka 1863 inuu yahay sawirka masayrka, waxay ahayd dibigii dahabka ahaa ee Haaruun. Sifooyinka nebinnimada ee dibiga dahabka ahi waa in uu ahaa sawir bahal ah, isla markaana uu ahaa dahab. Dahabku waa astaanta Baabuloon, sidaas darteed dibigii dahabka ahaa ee Haaruun wuxuu ahaa sawirka bahalka Baabuloon. Sawirka bahalka waxaa lagu qeexaa oo keliya inuu yahay isu-imaatinka kaniisadda iyo dawladda, iyadoo kaniisaddu gacanta ku hayso xiriirkaas.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Laakiin waa maxay ‘sanamka bahalka’? sideese loo samaynayaa? Sanamka waxaa sameeya bahalka laba-geesoodka ah, waana sanam bahalka u eg. Waxa kale oo loogu yeedhaa sanamka bahalka. Haddaba si aan u ogaanno sanamku siduu yahay iyo sida loo samaynayo, waa inaynu daraasaynnaa astaamaha bahalka laftiisa—baabanimada.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Markii kaniisaddii hore ay kharribantay iyada oo ka leexatay fudaydkii injiilka oo aqbashay cibaadooyin iyo caadooyin jaahilnimo ah, waxay lumisay Ruuxa iyo xoogga Ilaah; si ay u maamusho damiirrada dadka, waxayna doondoontay taageerada awoodda madaniga ah. Natiijadii waxay noqotay baabbanimada, kaniisad xukuntay awoodda dawladda oo u adeegsatay si ay u gaadho ujeeddooyinkeeda gaarka ah, gaar ahaan ciqaabidda “faasiqnimo.” Si Maraykanku u sameeyo ekaanta bahalka, waa in awoodda diineed ay si sidaas ah u xukuntaa xukuumadda madaniga ah in awoodda dawladdana ay kaniisaddu u adeegsato fulinta ujeeddooyinkeeda gaarka ah.” The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Dibigii uu Haaruun sameeyey waxa la sameeyey intii Muuse helayey Tobanka Amar. Amarka labaad wuxuu mamnuucayaa caabudidda sanamyada, wuxuuna ku jiraa sharaxaad qayb ahaan ka bixinaysa dabeecadda Ilaah, markuu Ilaah ku tilmaamayo Ilaah masayr badan.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ha samaysan wax sanam xardhan ah, ama ekaan wax kasta oo samada sare ku jira, ama dhulka hoose ku yaal, ama biyaha dhulka ka hooseeya ku jira. Ha u sujuudin iyaga, hana u adeegin; waayo aniga Rabbiga Ilaahaaga ahu waxaan ahay Ilaah masayr badan, oo xumaanta awowayaasha ku booqda carruurta ilaa tan iyo tan afraad ee kuwa i neceb; oo naxariis u muujiya kumanyaalka kuwa i jecel oo amarradayda xajiya. Baxniintii 20:4–6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Sanamka dibiga dahabka ah ee Haaruun, isagoo sanam ah, wuxuu u taagan yahay ekaan hinaase, waayo wuxuu kiciyey cadhadii xaqa ahayd ee ku khasabtay Muuse inuu tuuro oo jebiyo labadii loox ee ugu horreeyey ee Tobanka Amar. Waxaannu doonaynaa inaan muujinno in jaantuskii been-abuurka ahaa ee 1863 uu u taagnaa dibigii dahabka ahaa ee Haaruun. Hinaasaha Ilaah waxaa lagu muujiyey dibigii dahabka ahaa ee Haaruun, waayo dibiga dahabka ahi wuxuu matalayay ilaah been ah. Dibigu wuxuu ahaa matalaaddii been-abuurka ahayd ee Ilaah. Haaruun wuxuu ku dhawaaqay inuu matalayo ilaahyadii ka samatabbixiyey addoonsigii Masar. Labadii loox ee Muuse ku jebiyey isla taariikhdaas, waxay ahaayeen “nuqul” ka mid ah dabeecadda Ilaaha runta ah, Ilaahii dhab ahaan iyaga uga soo bixiyey Masar. Jaantuskii been-abuurka ahaa ee la sameeyey 1863 waa ekaan hinaase, waayo wuxuu jebiyey labada loox ee Xabaquuq cutubka labaad isagoo ka saaray toddobadii goor ee dhaartii Muuse.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Waxaan arkay in jaantuskii 1843 lagu hagay gacanta Rabbiga, iyo inaan la beddelin; in tirooyinku ahaayeen sida uu isagu doonayay; in gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Intaa waxaa dheer, Ellen White waxay ku dartay amarka ah inaanan waxba ka beddelin shaxdii 1843, iyadoo raacinaysa qodobka ah “marka laga reebo waxyi.”

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Waxaan arkay in jaantuskii hore uu Rabbi hagayay, iyo in aan hal summad oo ku taal aan la beddelin, haddii aan waxyi lagu beddelin mooyaane. Waxaan arkay in summadaha jaantusku ahaayeen sida Ilaah doonayo inay ahaadaan, iyo in gacantiisu ay dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah summadaha, si aan ninna u arkin ilaa gacantiisa laga qaado.” Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Yacquub iyo Ellen White waxay la degganaayeen qoyska Otis Nichol, markii Nichol’s ay diyaariyeen oo soo saareen jaantuskii 1850. Waxa keliya ee “la beddelay” ee ku saabsanaa jaantuskii 1850 waxay ahayd in sannadka ‘1844’ loo adeegsaday inuu beddelo sannadka ‘1843,’ kaas oo lagu muujiyey jaantuskii 1843. Waxa keliya ee “la beddelay” waxay ahayd sixidii “qaladka” uu Ilaah gacantiisa dusha ka hayey. Waxyiga nebiyaddu wuxuu joogay isla gurigii jaantuskii 1843 “looga beddelay” jaantuskii 1850, toddobada wakhtina ee Laawiyiintii labaatan iyo lixna waxay ku sii xardhnaayeen jaantuskaas, sidii ay ugu yaalleen jaantuskii 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Amarka labaad waxa ku jira qayb kale oo ka mid ah halxiraalahan nebiyadeed, waayo waxa uu caddeynayaa in Ilaah tiriyo facyada ilaa uu booqdo xumaanta dhacda. 1863 waxay billowday facii koowaad ee afarta fac ee kaniisadda Seventh-day Adventist, waayo dhaqdhaqaaqii Millerite halkaas ayuu ku dhammaaday.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Labada loox ee Tobanka Amar waxay tusaale u yihiin labada loox ee Xabaquuq, hase yeeshee sidoo kale waxay tusaale u yihiin labada kibis ee la ruxo ee Bentakostiga, kuwaas oo ahaa qurbaanka keliya ee adeegga meesha quduuska ah ee dembi ku jiray. Muujinta xoogga Ilaah ee bixinta Tobanka Amar, muujinta xoogga Ilaah ee daadinta Bentakostiga, iyo muujinta xoogga Ilaah ee taariikhda labada shax ee Milleriyiinta, dhammaantood waxay tusaale u yihiin muujinta ugu dambaysa ee daadinta Ruuxa Quduuska ah ee roobka dambe. Labada kibis ee la ruxo ee Bentakostiga waxay matalaan boqol iyo afar iyo afartan kun oo kor loo qaado calan ahaan inta lagu jiro roobka dambe.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Kibistii ruxruxidda Bentekoste waxaa lagu diyaarin lahaa “khamiir”, kaas oo dembi u taagan, laakiin khamiirkii waxaa baabbi’iyey habka dubista.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Dhanka kale, markii ay isu soo urureen dad aad u tiro badan oo aan la tirin karin, ilaa ay is dul joogsadeen, ayuu marka hore xertiisii ku bilaabay inuu ku yidhaahdo, Iska jira khamiirka Farrisiinta oo ah munaafaqnimo. Luukos 12:1.

The wave loaves were a first fruit offering.

Kibistii hirarka ahaa waxay ahaayeen qurbaan midhaha ugu horreeya ah.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Hoyinkiinna waxaad ka soo bixin doontaan laba kibsood oo la ruxruxo, oo laga sameeyey laba meelood oo tobnaad; waa inay ahaadaan bur wanaagsan; waa in khamiir lagu dubaa; iyagu waa midhaha ugu horreeya oo Rabbiga loo bixiyo. Laawiyiintii 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Boqol iyo afartan iyo afarta kun waa qurbaanka midhaha ugu horreeya ee maalmaha ugu dambeeya.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Oo anna waan eegay, oo bal eeg, Wankii wuxuu dul taagnaa Buur Siyoon, waxaana la joogay boqol iyo afar iyo afartan kun, iyagoo wejiyadooda ku qoran magaca Aabbihiis. Oo waxaan samada ka maqlay cod u eg codka biyo badan iyo cod u eg onkod weyn; oo codkii aan maqlayna wuxuu la mid ahaa kuwa kataaradahooda ku garaacaya. Oo waxay carshiga hortiisa, iyo afarta xayawaan hortooda, iyo waayeellada hortooda kaga heesayeen sidii gabay cusub; ninna ma baran karin gabaygaas kuwa boqol iyo afar iyo afartan kun mooyaane, kuwaas oo laga soo furtay dhulka. Kuwanu waa kuwii aan dumar ku nijaasoobin, waayo, waa bikrado. Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwanu waa kuwii dadka laga soo furtay, iyagoo ah midhaha ugu horreeya oo Ilaah iyo Wanka loo bixiyey. Oo afkooda khiyaano lagama helin, waayo, carshiga Ilaah hortiisa eedlaawe bay ku yihiin. Muujintii 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Kooxda caabudayaasha ee maalmaha ugu dambeeya oo aan weligood dhimanayn, kuwaas oo Eliiyaah metelo, waxay si buuxda uga adkaan doonaan dembiga; waayo, dabka daahirinta ee lagu soo dejiyo iyaga oo uu keeno Rasuulka Axdiga ayaa si dhammaystiran uga gubi oo uga saari doona khamiirka wiilasha Laawi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Bal eega, waxaan soo dirayaa rasuulkayga, oo isagu jidka ayuu hortayda ku diyaarin doonaa; oo Rabbiga aad doondoonaysaan ayaa si kedis ah macbudkiisa ugu iman doona, kaasoo ah rasuulka axdiga oo aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiinse bal yaa adkaysan kara maalinta imaatinkiisa? Oo bal yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka bir-sifeeyaha, oo kale saabuunta kuwa dharka caddeeya; oo isagu wuxuu u fadhiisan doonaa sida bir-sifeeye iyo nadiifiye lacagta; oo wuxuu daahirin doonaa wiilasha Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem Rabbiga u noqon doonaa mid laga helo raalli ahaansho, sidii waayihii hore, iyo sidii sannadihii hore. Malaakii 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Qurbaanada ah “sidii maalmihii hore” waa qurbaankii ruxidda ee Bentekoste, oo ah laba kibsood. Waxaa kor loo qaaday qurbaan ahaan, taasoo lagu aqoonsanayo labada nebi ee jidadka lagu laayay, dabadeedna samada loogu qaado sidii calan, bilowga qalalaasaha sharciga Axadda.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Markii Haaruun sameeyey dibigii dahabka ahaa, wuxuu ku dhawaaqay in dibigu ahaa ilaahyadii iyaga Masar ka soo bixiyey, dabadeedna wuxuu ku dhawaaqay iid Rabbiga loo sameeyo.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> Oo isaguna wuxuu ka qaaday gacantooda, oo wuxuu ku sameeyey qalin xardhan dabadeed markii uu ka dhigay weyl la shubay; markaasay yidhaahdeen, Kuwanu waa ilaahyadiinnii, Israa'iilow, kuwii idinka soo bixiyey dalkii Masar. Oo markii Haaruun arkay taas, ayuu hortiisa ka dhisay meel allabari; Haaruunna wuxuu ku dhawaaqay oo yidhi, Berri waxaa jiri doona iid Rabbiga loo sameeyo. Baxniintii 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Markii boqortooyadii woqooyi ee Israa’iil ay ka go’day boqortooyadii koonfureed ee Yahuudah, Yaaraabcaam, oo ahaa boqorkii ugu horreeyey ee Israa’iil, si ula kac ah ayuu laba magaalo kaga hirgeliyey nidaam cibaado oo been-abuur ah, wuxuuna ku dhawaaqay isla hadalkii Haaruun, isagoo ku andacoonaya in labadiisii weylood ee dahabka ahaa ay ahaayeen ilaahyadii iyaga ka soo bixiyey Masar, wuxuuna amray iid been-abuur ah sidii Haaruun yeelay.

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

> Yarobcaamna qalbigiisa ayuu ku yidhi, Hadda boqortooyadu waxay ku soo noqon doontaa reer Daa’uud; haddii dadkanu Yeruusaalem u tagaan inay allabari ku bixiyaan guriga Rabbiga, markaas qalbiga dadkanu wuxuu mar kale u jeesan doonaa sayidkoodii, xataa Rexabcaam oo ah boqorka dalka Yahuudah; oo way i dili doonaan, dabadeedna waxay ku noqon doonaan Rexabcaam oo ah boqorka dalka Yahuudah. Sidaas daraaddeed boqorkii talo ayuu qaatay, oo wuxuu sameeyey laba weylood oo dahab ah, oo wuxuu ku yidhi, Aad bay idiinku badan tahay inaad Yeruusaalem u kacdaan; bal eega ilaahyadiinnii, reer binu Israa’iilow, kuwii idinka soo bixiyey dalkii Masar. Mid buu dhigay Beytel, kii kalena wuxuu geeyey Daan. Oo waxanu waxay noqotay dembi; waayo, dadkii waxay tageen inay ku caabudaan kii hore, xataa ilaa Daan. Oo wuxuu dhisay guri meelo sarsare ah, oo wadaaddana wuxuu ka dhigay dadka ugu hooseeya, kuwaas oo aan ka ahayn reer Laawi. Yarobcaamna wuxuu amray iid bisha siddeedaad, maalinta shan iyo tobnaad ee bisha, oo la mid ah iidda ka jirta Yahuudah, oo wuxuu allabari ku bixiyey meeshii allabariga. Sidaas ayuu ku sameeyey Beytel, isagoo allabari u bixinaya weylihii uu sameeyey; oo wuxuu Beytel dhigay wadaaddadii meelaha sarsare oo uu sameeyey. Sidaas daraaddeed meeshii allabariga oo uu Beytel ka sameeyey ayuu allabari ku bixiyey maalinta shan iyo tobnaad ee bisha siddeedaad, taas oo ah bishii uu qalbigiisa ka hindisay; oo wuxuu reer binu Israa’iil u dhigay iid; oo meeshii allabarigana ayuu allabari ku bixiyey, fooxna wuu shiday. 1 Boqorradii 12:26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Daan wuxuu ka dhigan yahay xukun, wuxuuna metelaa xaalad; Beytelna waxay ka dhigan tahay guriga Ilaah. Kacdoonkii Haaruun sida uu ahaa iyo kii boqor Yerobcaam, astaamuhu waxay tilmaamayaan isu-geynta kaniisadda iyo dawladda oo ugu dambayntii ka dhacda sharciga Axadda ee Maraykanka.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Sharciga Axadda wuxuu dhacayaa dhammaadka Adventism-ka, bilowgii Adventism-kana, dhaqdhaqaaqa, oo xagaagii 1844 lagu aqoonsaday geeska Protestanka, wuxuu si sharci ah ula midoobay geeska Jamhuuriga. Sidaas awgeed, kacdoonkii Haaruun iyo Yeroboocaam wuxuu matalaa labadaba 1863 iyo sharciga Axadda ee dhowaan imanaya.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Sababta rasuulka axdigu u daahirinayo “wiilashii Laawi,” ee aanu u daahirin qabiilooyinka kale midnaba, waa in markii fallaagadii dibi dahabiga ahaa ee Haaruun dhacday, ay reer Laawi la safnaayeen Muuse. Daacadnimadoodii aawadeed, markaas waxaa laga dhigay qabiilkii matali lahaa wadaadnimada, sharaf markii hore loo qorsheeyey inay ka koobnaato curadyada qabiil kasta. Tani waa sababta Yeroboocaam u hubiyey in wadaadnimadiisii been-abuurka ahayd aanay ka iman wiilashii Laawi, balse uu wadaadnimadiisa ka dhigay “dadka kuwa ugu hooseeya, oo aan ka mid ahayn wiilashii Laawi.”

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Wiilashii reer Laawi waa kuwa dab lagu daahirinayo sida calan, ama qurbaan ruxid ah inta lagu jiro qalalaasaha sharciga Axadda. Taariikhda qalalaasaha sharciga Axadda ee maalmaha ugu dambeeya waxa astaan ahaan loo sii muujiyey qalalaasihii 1863, markii geeskii Protestant-ka ee dhowaan la aqoonsaday si sharci ah loogu xidhay geeska Jamhuuriga. Waxa weli inoo hadhay hal xariiq oo taariikheed oo aan ka hadalno ka hor inta aynaan bilaabin inaan ka shaqayno tuducyadii aynu hadda tixraacnay.

That line is the year 1856, and we will address that in our next article.

Xariiqdaas waa sannadka 1856, arrintaasna waxaan kaga hadli doonnaa maqaalkeenna xiga.

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

> “Imaatinka Masiixa oo ah wadaadkeenna sare ee uu ugu imanayo meesha ugu quduusan, si loo nadiifiyo meesha quduuska ah, sida lagu muujiyey Daanyeel 8:14; imaanshaha Wiilka Aadanaha ee xagga Kan Maalmuhu Horeeyeen, sida lagu soo bandhigay Daanyeel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii hore ugu sii sheegay, dhammaantood waa sifayno isla dhacdadaas ah; tanina sidoo kale waxaa lagu matalay imaanshaha arooska ee xagga arooska, sida Masiixu ugu tilmaamay masaalka tobanka bikradood ee Matayos 25.” The Great Controversy, 426.

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