Article

# Rome Establishes the Vision - Number Three

Rooma waxay Dhidib u Taagtaa Muujintii - Lambarka Saddexaad

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Maraykanka Midoobay iyo Aragtida Nebinimada: Baaq ku saabsan Daraasad Qoto Dheer iyo Faham Kitaabiga ah

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Labadii maqaal ee hore ee ka hadlayay fasiraadda gaarka ah ee ku andacoonaysa in Maraykanka lagu matalay “tuugagga dadkaaga” oo “taagay aragtida” ee ku qoran Daanyeel cutubka kow iyo tobnaad aayadda afar iyo tobnaad, waxaannu soo xigannay tuduc ka mid ah qoraallada Ellen White oo leh, “Xubnaha kaniisaddu si gaar-gaar ah ayaa loo tijaabin doonaa oo loo caddayn doonaa.” Habkaas caddaynta, tijaabinta, iyo kala soocidda ah, oo lagu matalay Rasuulka Axdiga ee Malaakii cutubka saddexaad isagoo nadiifinaya lacagta iyo dahabka, hadda wuu socdaa. Malaakii cutubka saddexaad wuxuu tilmaamayaa daahirin.

> 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 3:3, 4.

> Oo wuxuu u fadhiisan doonaa sida qof qalin sifeeya oo daahiriya; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo qalin, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jiro. Markaas qurbaanii Yahuudah iyo Yeruusaalem Rabbiga wuu u roonaan doonaa, sidii maalmihii hore, iyo sidii sannadihii hore. Malaakii 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Kuwa ku dheggan fikradda ah in Maraykanku yahay astaanta dhidibada u taagaysa aragtida ma ay awoodin ama ma ay doonin inay fahmaan in farriintii la furfuray bishii Luulyo ee 2023 ay tahay waxa nadiifiya musharraxiinta ka mid noqon doona boqol iyo afar iyo afartan kun. Sunagogga Kafarna’um dhexdiisa waxaa lagu sii tusaaleeyey nadiifintii ugu dambaysay ee boqol iyo afar iyo afartan kun.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> Ciise wuxuu si cad ugu sheegay, “Qaar idinka mid ah ma rumaysna;” isagoo raacinaya, “Sidaa darteed ayaan idiinku idhi, ninna iima iman karo, haddaan Aabbahay siinin.” Wuxuu doonayay inay gartaan in haddii aan iyaga xaggiisa loo soo jiidin, ay taasi tahay maxaa yeelay qalbiyadoodu uma furnayn Ruuxa Quduuska ah. “Ninka dabiiciga ahi ma aqbalo waxyaalaha Ruuxa Ilaah; waayo, nacasnimo bay u yihiin; mana garan karo, maxaa yeelay ruux ahaan baa loo gartaa.” 1 Corinthians 2:14. Waa rumaysadka kan naftu ku aragto ammaanta Ciise. Ammaantani way qarsoon tahay ilaa, iyada oo loo marayo Ruuxa Quduuska ah, rumaysad lagu shido nafta.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Canaanashada fagaare ee lagu canaantay rumaysadla’aantooda ayaa xertiisii ka sii fogeysay Ciise. Aad bay uga xumaadeen, oo iyagoo doonaya inay Badbaadiyaha dhaawacaan oo ay ku qanciyaan xumaanta Farrisiinta, ayay dhabarka u jeediyeen, oo quudhsasho ayay kaga tageen. Waxay sameeyeen doorashadoodii,—waxay qaateen qaabka dibadda ah iyagoo aan lahayn ruuxa, qolofkii iyagoo aan lahayn xudunta. Go’aankoodii mar dambe dib looma beddelin; waayo, mar dambe lama ay socon Ciise.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Kan firdhisuna gacantiisa ku jirtaa, oo si buuxda ayuu u nadiifin doonaa meeshiisa wax lagu tumo, qamadigiisana wuxuu ku ururin doonaa bakhaarka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah waqtiyadii daahirinta. Erayada runta ah ayaa buunshaha laga kala soocayay qamadiga. Maxaa yeelay waxay aad ugu weynaayeen kibir iyo isxaq-siinnimo oo aanay canaan aqbali karin, aadna dunida u jeclaayeen oo aanay aqbali karin nolol is-hoosaysiin leh, qaar badan ayaa Ciise ka jeestay. Qaar badanina weli sidaas oo kale ayay samaynayaan. Nafaha maanta waa la imtixaamayaa sidii xertii ku jirtay sunagogga Kafarna’um loo imtixaamay. Marka runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida ay u qabaan isbeddel dhammaystiran oo naftooda ku dhaca; laakiin diyaar uma aha inay qaadaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la kashifo. Wayna ka tagaan iyagoo ka xumaaday, sidii xertii Ciise uga tageen, iyagoo gunuunacaya, ‘Kanu waa hadal adag; yaa maqli kara?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Ereyada “ereyada runta ah” ayaa lagu matalay dahabka iyo lacagta ku jira sawirka Malaakii ee nadiifinta ugu dambaysa ee macbudka ee boqol iyo afartan iyo afarta kun.

> 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. Malachi 3:1, 2.

> Bal eega, waxaan soo diri doonaa rasuulkayga, oo isagu jidka ayuu hortayda ku hagaajin doonaa; oo Rabbiga aad doondoonaysaan si kedis ah ayuu macbudkiisa u iman doonaa, kaasoo ah rasuulka axdiga, kan aad ku faraxdaan; bal eega, isagu wuu iman doonaa, ayaa Rabbiga ciidammadu leeyahay. Laakiin waa ayo kan u adkaysan kara maalinta imaatinkiisa? Oo waa ayo kan istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka daahiriya biraha, oo wuxuu kaloo la mid yahay saabuunta dhar-dhaqaha. Malaakii 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Nebiyada oo dhan, oo uu ku jiro Malaakii, waxay tilmaamayaan maalmaha ugu dambeeya. Qormadii ugu horraysay ee taxanahan waxaan ku soo xigannay The 1888 Materials, bogga 403, halkaas oo naloo sheegay: “Kan ku nastaa isagoo ku qanacsan aqoontiisa hadda jirta ee aan kaamilka ahayn ee Qorniinka, isagoo u malaynaya in tani ku filan tahay badbaadadiisa, wuxuu ku nastaa khiyaano dilaa ah. Waxaa jira kuwo badan oo aan si buuxda loogu diyaarin doodaha Qorniinka, si ay u awoodaan inay gartaan qaladka, oo ay cambaareeyaan caado kasta iyo khuraafaad kasta oo run ahaan loo soo gudbiyey.” Kuwa lagu tilmaamay isla tuducaas “ma aha arday dhaw oo Kitaabka Quduuska ah,” kuwaas oo aan “si ujeeddo leh u baran” “tuducyada Qorniinka” ee ay ka jiraan “kala duwanaansho aragtiyeed.” Kuwa lala hadlayo “ma akhriyaan Kitaabka Quduuska ah [si ay] naftooda ugu qaataan dhuuxa iyo baruurta. Ma dareemaan inuu yahay codka Ilaah oo iyaga la hadlayo. Laakiin, haddii aynu doonayno inaynu fahanno jidka badbaadada, haddii aynu doonayno inaynu aragno fallaadhaha Qorraxda xaqnimada,” waa inay “Qorniinka u bartaan si ujeeddo leh.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Maqaalkii ugu horreeyey wuxuu aqoonsaday in mid ka mid ah qaybaha tusaalahooda waxsii-sheegista ee qaldan uu yahay tuduca ka imanaya The Great Controversy, kaas oo diiwaangelinaya, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Fasiraaddooda gaarka ahi waxay ku doodayaan in weedhani ay aqoonsanayso “Romanism” inay tahay taariikh hore, halka “apostate Protestantism” ay tahay dunida casriga ah. Ka dib caddaynta naxwaha ee muujisay in ku-dabbaqidda ay weedhan ku sameeyeen laga maroojiyey macnaheedii saxda ahaa, ma ay soo bandhigin wax ka-noqosho dadweyne ah oo ku saabsan ku-dabbaqiddaas beenta ah. Xaqiiqdii, waxay xitaa isla tuducii u adeegsadeen inay ku xayeysiiyaan kulankoodii xigay ee Zoom. Hase yeeshee waxaa naloo sheegay in “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Ma jirin wax dadaal ah oo lagu laalayey sheegashadaas beenta ah, taas oo u muuqata inay caddayn u tahay in kuwa faafinaya ku-dabbaqiddaas beenta ahi aanay “inquiring diligently” si ay “know what is truth.”

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Tan iyo bilowgii murankan, waxaannu u wajahney sidii wax ka badan oo keliya khilaaf u dhexeeya runta iyo qaladka oo ku saabsan cidda ay matalaan “tuugta dadkaaga,” welina waxaan ku adkaysanayaa mowqifkaas. Qoraalladii ku saabsanaa kitaabka Daanyeel waxay gaadheen heer, lambarka laba boqol, halkaas oo muhiimadda aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban si adag loo soo bandhigay. Aayaduhu waxay matalaan taariikhda laga bilaabo 1989 ilaa sharciga Axadda ee dhowaan imanaya ee ku jira aayadda afartanaad ee Daanyeel kow iyo toban.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Waxaan taariikhdaas u aqoonsannay taariikhda qarsoon ee aayadda afartan. Waxaannu sidoo kale aqoonsannay in marka Sister White ay tidhaahdo, “buuggii la shaabadeeyey ma aha Muujintii, ee waa qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya,” in taariikhda qarsoon ee Daanyeel cutubka kow iyo tobnaad aayadda afartan ay tahay “qaybtaas wax sii sheegidda Daanyeel.” Aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad waxay metelaan runta wax sii sheegidda ee la furay maalmaha ugu dambeeya. Sidaas daraaddeed saddexdaas aayadood waxaa sidoo kale loo metelaa labadaba “Muujintii Ciise Masiix” iyo “Toddobada Onkod” ee ku jira kitaabka Muujintii oo la furo wax yar ka hor xidhitaanka wakhtiga tijaabada. Marka Sister White ay tixraacayso “qaybtaas buugga Daanyeel,” tuduca hadalku ku yaal wuxuu leeyahay:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> “Qofna yuusan u malaynin in, maadaama aanay sharxi karin macnaha calaamad kasta oo ku jirta Muujintii, ay wax aan faa’iido lahayn u tahay inay baadhaan kitaabkan iyagoo ku dadaalaya inay gartaan macnaha runta ku dhex jirta. Kan Yooxanaa u muujiyey waxyaalahan qarsoon wuxuu baadhe kasta oo runta si dadaal leh u raadiya siin doonaa dhadhan hore oo waxyaalaha jannada ah. Kuwa qalbiyadoodu u furan yihiin aqbalidda runta waxaa loo suuragelin doonaa inay fahmaan waxbaristiisa, waxaana la siin doonaa barakada loo ballanqaaday kuwa ‘maqla erayada waxsii sheegyadan, oo xajiya waxyaalaha ku qoran dhexdeeda.’”

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> “Muujintii dhammaan kutubta Kitaabiga ah way ku kulmaan oo ku dhammaadaan. Halkan waxaa yaal dhammaystirka kitaabka Daanyeel. Mid waa wax sii sheegid; kan kalena waa muujin. Kitaabkii la shaabadeeyey ma aha Muujintii, balse waa qaybta wax sii sheegidda Daanyeel ee la xidhiidha maalmaha ugu dambeeya. Malaa’igtii waxay amartay, ‘Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka.’ Daanyeel 12:4.” Falimaha Rasuullada, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Ereyga “dhammaystirid” waxa ay ka dhigan tahay in wax loo gaadhsiiyo kaamilnimo. Qaybta kitaabka Daanyeel ee la xidhiidha maalmaha ugu dambeeya, taas oo la furayo wakhtiga dhammaadka, waxa ay kaamil noqotaa marka lagu daro, “xarriiq ka dambaysa xarriiq,” “Muujintii Ciise Masiix,” iyo “Toddobada Onkod.” Saddexdaas matalaadood ayaa ah farriinta la furay, sidaas darteedna waxa ay matalaan “erayada runta ah” ee loo adeegsado in lagu “daahiriyo” boqol iyo afar iyo afartan kun nadiifinta ugu dambaysa ee macbudka ee Malaakii, sida lagu matalay aayadaha saddex iyo toban ilaa shan iyo toban ee Daanyeel kow iyo toban. Aayadda dhexda ku taallaa waa aayadda lagu matalay muranka hadda taagan, sidaas darteedna waxa ay matalaysaa isla murankii qudhiisa ee ka hor yimid Milleriyiintii taariikhdooda nebiyadeed.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

In lagu andacoodo in “tuugagii dadkaaga” ee aayadda afar iyo tobnaad ay yihiin Maraykanka, waa isbarbar-dhig qumman oo la mid ah kii Protestant-kii taariikhda Millerite-ku ku andacoonayeen in tuugadu ay matalayeen Antiochus Epiphanes. Murankaasi wuxuu daahirin doonaa wasakhda dahabka iyo lacagta, laakiin arrinta ka sii muhiimsan ayaa ah in muranka loo oggolaaday inuu kuwa uu matalo reer Laawi ee cutubka saddexaad ee Malaakii u horseedo inay si ka qoto dheer sidii hore oo dhan u bartaan Erayga nebinnimada ee Ilaah. “Ninka burushka wasakhda” ee riyadii William Miller ayaa hadda ka xaaqaya qadaadiicda iyo dahabka been-abuurka ah qolka, ka hor hawshiisa dib-u-soo-ururinta dahabka runta ah si uu ugu habeeyo nidaam kaamil ah oo toban jeer ka sii dhalaalaya qorraxda.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Muranka waxaa loo oggolaaday inay dhacdo si loo dhammaystiro isla shaqadaas, waayo waxaa nala wargeliyey in, “Ilaah wuxuu kicin doonaa dadkiisa; haddii habab kale fashilmaan, bidcooyin baa dhexdooda iman doona, kuwaas oo sifayn doona, iyagoo buunshaha ka kala soocaya sarreenka. Rabbigu wuxuu ugu yeedhayaa kulli kuwa eraygiisa rumaysan inay hurdada ka toosaan. Iftiin qaali ah ayaa yimid, oo ku habboon wakhtigan. Waa runta Kitaabka Quduuska ah, oo muujinaysa khataraha innagu soo fool leh. Iftiinkani waa inuu inagu hoggaamiyaa daraasad dadaal badan leh oo Qorniinka ah iyo baadhitaan aad u feejigan oo ku saabsan mawqifyada aynu haysanno. Ilaah wuxuu doonayaa in dhammaan wejiyada iyo mawqifyada runta si buuxda oo adkaysi leh loogu baadho, iyadoo la socota duco iyo soon. Mu’miniintu ma aha inay ku nastaan male-awaal iyo fikrado aan si cad loo qeexin oo ku saabsan waxa runta ka dhigaya.”

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Bidcooyinka” uu isagu oggolaado oo u adeegsado inuu ku toosiyo quduusiintiisa hurda waa “khilaafaadyo duug ah.”

> “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 Message, book 2, 109.

> Taariikhda iyo waxsii sheegidda dhexdeeda, Erayga Ilaah wuxuu sawirayaa halganka dheer ee sii socday 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 nooleyn doonaa, oo aragtiyo cusubna si joogto ah ayay u soo bixi doonaan. Laakiin dadka Ilaah, kuwaas oo rumaysadkooda iyo dhammaystirka waxsii sheegidda kaga qayb qaatay ku dhawaaqidda farriimaha malaa’igta koowaad, labaad, iyo saddexaad, way garanayaan halka ay taagan yihiin. Waxay leeyihiin waayo-aragnimo ka qiimo badan dahab saafi ah. Waxaa la gudboon inay u taagnaadaan si adag sida dhagax weyn, iyagoo bilowgii kalsoonidooda ku haya si aan leexleexad lahayn ilaa ugu dambaysta.” Selected Message, buugga 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Muranka ku saabsan “dhacayaasha dadkaaga” waa muran hore oo ka soo jeeda taariikhda Millerite-ka, kaas oo ah “bilowgii kalsoonaantooda” oo lagu amray inay “adkeeyaan ilaa dhammaadka.” “Bilowga” “kalsoonaanta” boqol iyo afartan iyo afar kun waa runta aasaasiga ah ee lagu matalay jaantusyadii hormuudka ee 1843 iyo 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> “Cadawgu wuxuu doonayaa inuu maskaxda walaalaheenna iyo walaalaheenna dumarka ah ka leexiyo hawsha diyaarinta dad maalmahan ugu dambeeya istaagi kara. Malo-awaalladiisa khiyaanada ah waxaa loo habeeyey inay maskaxda ka kaxeeyaan khataraha iyo waajibaadyada saacaddan. Wax aan jirin bay ku qiyaasaan iftiinkii Masiixu samada uga yimid inuu Yooxanaa siiyo dadkiisa. Waxay baraan in dhacdooyinka inagu soo fool leh aanay ahayn kuwo muhiimad ku filan leh oo fiiro gaar ah loo yeesho. Waxay buriyaan runta asalkeedu yahay samada, waxayna dadka Ilaah ka dhacaan waayo-aragnimadoodii hore, iyagoo halkii ka siinaya cilmi been ah.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> “Rabbigu wuxuu leeyahay, Jidadka istaaga oo fiiriya, oo weyddiiya waddooyinkii hore, meesha jidka wanaagsan ku yaal, oo ku socda.”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Qofna yuusan doonin inuu rujiyo aasaasyada rumaysadkeenna,—aasaasyadaas oo la dhigay bilowgii hawshayada, iyada oo lagu bartay Erayga si tukasho leh iyo muujin. Aasaasyadaas ayaannu ku dul dhisaynaynay kontonkii sannadood ee u dambeeyey. Dadku waxay malayn karaan inay heleen jid cusub, oo ay dhigi karaan aasaas ka sii xoog badan kan la dhigay. Laakiin tani waa khiyaano weyn. Aasaas kale ninna ma dhigi karo kan la dhigay mooyaane.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> “Waagii hore kuwo badan ayaa ku hawlgalay dhismaha iimaan cusub iyo aasaasidda mabaadi’ cusub. Laakiin intee in le’eg ayuu dhismahoodu sii taagnaa?—Durba wuu dumay; waayo, laguma aasaasin Dhagaxa.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> “Miyaanay xertii hore qasab ku ahayn inay la kulmaan hadallada dadka? Miyaanay qasab ku ahayn inay dhegaystaan aragtiyo been ah, dabadeedna, markay wax kasta sameeyeen ka dib, si adkaysi leh u istaagaan iyagoo leh, ‘Aasaas kale ninna ma dhigi karo kaas la dhigay mooyaane’?”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> Sidaas daraaddeed waa inaynu bilowgii kalsoonideenna si adag u haysannaa ilaa dhammaadka. Erayo awood leh ayaa Ilaah iyo Masiix ka yimaadeen oo loo soo diray dadkan, iyagoo ka soo saaraya dunida, qodob qodob, una keenaya iftiinka cad ee runta wakhtigan. Bushimo dab quduus ah taabtay ayay addoommada Ilaah ku dhawaaqeen farriinta. Hadalka rabbaaniga ah ayaa shaabaddeeyey xaqiiqnimada runta la ku dhawaaqay. Review and Herald, March 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“Waddooyinkii hore” ee Yeremyaah waa “aasaasyadii la dhigay bilowgii shaqadeenna.” Runahaas waxaa lagu aasaasay “Dhagaxa,” taariikhdii Milleritena runahaas aasaasiga ahi waxay ahaayeen farriintii “runta wakhtigan” ee lagu dhawaaqay sannadihii 1842, 1843, iyo 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Ilaah ha idinka caawiyo inaad aqbashaan erayadii aan ku hadlay. Kuwa derbiyada Siyoon dushooda ugu taagan sida waardiyayaasha Ilaah ha noqdeen rag awood u leh inay khataraha hortooda ka arkaan dadka, —rag kala garan kara runta iyo qaladka, xaqnimada iyo xaqdarrada.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> “Digniintu way timid: Waxba yaan loo oggolaan inay soo gasho oo gilgisha aasaaska rumaysadka aynu ku dul dhisaynay tan iyo markii farriintu timid sannadihii 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, tan iyo markaasna waxaan dunida horteed ka taagnaa anigoo daacad u ah iftiinkii Ilaah na siiyey. Uma jeedno inaan cagahayaga ka qaadno saldhiggii lagu saaray markii aynu maalinba maalinta ka dambaysa Rabbiga ku doondoonaynay tukasho kulul, annagoo iftiin doonayna. Ma waxaad u malaynaysaan inaan ka tegi karo iftiinkii Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxii Weligiis ah. Isagu wuu i hanuuninayey tan iyo markii la i siiyey. Walaalayaalow iyo walaalahayo, Ilaah wuu nool yahay, wuuna taliyaa, wuuna shaqeeyaa maanta. Gacantiisu waxay saaran tahay giraangirta, oo ku-talogalkiisana wuxuu giraangirta ugu rogayaa si waafaqsan doonistiisa qudheeda. Yaanay dadku isku xidhin dukumenti, iyagoo leh waxa ay samaynayaan iyo waxa aanay samaynayn. Ha isku xidhaan Rabbiga Ilaaha samada. Markaas iftiinka samadu wuxuu ku ifi doonaa macbudka nafta, oo waxaynu arki doonnaa badbaadinta Ilaah.” Review and Herald, April 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Farriintii la naadiyey “1842, 1843, iyo 1844” waa farriinta lagu matalay jaantuskii hormuudka ee 1843. Bishii Maay ee 1842, waxaa la daabacay saddex boqol oo jaantus oo 1843 ah. Ellen White iyo hormuudiyiintii dhammaantood waxay ka marag fureen in jaantusku ahaa rumoobidda amarka ku jira Xabaquuq cutubka labaad ee ah in waxyiga la qoro oo looxyada si cad loogu qoro. Isla taariikhdaas gudaheeda waxaa jiray saddex boqol oo wacdiyayaal Milleriyiin ah, taariikhyahannada SDA-na waxay ka marag kacayaan xaqiiqda ah in dhammaantood ay adeegsadeen jaantuskii 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Maxaa ku dhalin kara qof inuu ku andacoodo in aqoonsigii hormuudka ee Rooma sida “tuugada dadkaaga,” sida lagu matalay shaxda, uu khaldan yahay? Maxaa ku dhalin kara qof inuu aqbalo andacoodkaas? Haddana, maxaa inagu dhalinaya innaga oo ku andacoonna inaynu aqbalno fahamkii hormuudka ee ahaa in Rooma lagu astaan yeelay weedha, “tuugada dadkaaga,” hase yeeshee dhab ahaan aynaan awoodin inaynu fahamkaas nafteena u difaacno?

In the first article we cited the following passage:

Maqaalkii ugu horreeyey waxaan soo xiganay tuducan soo socda:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> “Si kastaba ha ahaatee heerka horumarka maskaxeed ee aadmigu gaadho, yaanu hal daqiiqo qudha isu malayn in aan loo baahnayn baadhitaan qoto dheer oo joogto ah oo Qorniinka ah si loo helo iftiin ka sii badan. Innaga oo ah qoom ahaan, waxaa naloo yeedhay in mid kastaaba gaar ahaantiis u ahaado arday wax ka barta waxsii sheegista. Waa inaynu si aad u feejigan u dhowrnaa si aynu u garanno fallaadh kasta oo iftiin ah oo Ilaah inoo soo bandhigi doono.” Testimonies, volume 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Waxaan ku doodayaa in “iftiinka Ilaah” hadda “na hor dhigayo” uu yahay in aynaan weli si buuxda ugu baraarugin masuuliyaddeenna ah inaan shakhsi ahaan u fahanno shanta iyo tobanka aayadood ee ugu horreeya ee Daanyeel kow iyo toban, iyo in aynaan garan in aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee isla cutubkaas ay metelaan runta fulisa sifaynta ugu dambaysa iyo shaabadaynta boqol iyo afartan iyo afar kun. Haddii aan bidcooyin lagu soo dhex gelin taariikhdan qudheeda, taasu waxay caddayn u ahaan lahayd inaynu si buuxda u soo jeedno. Laakiin murankani wuxuu caddeynayaa wax ka duwan.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Xaqiiqda ah inaan muran iyo kacsanaan ka jirin dadka Ilaah waa inaan loo qaadan caddayn kama dambays ah oo muujinaysa inay si adag ugu dheggan yihiin caqiidada saxda ah. Waxaa jirta sabab laga cabsado inayan si cad u kala soocayn runta iyo qaladka. Marka aan su’aalo cusub ka dhalan baarista Qorniinka, marka aanu kala duwanaansho aragtiyeed soo bixin oo dadka ku kallifa inay Kitaabka Quduuska ah naftooda u baadhaan si ay u hubsadaan inay runta haystaan, waxaa jiri doona kuwo badan hadda, sidii waayihii hore, ku dhegganaan doona dhaqanka oo caabudi doona iyagoo aan garanayn waxa ay caabudayaan....

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Ilaah wuxuu kicin doonaa dadkiisa; haddii habab kale ay shaqayn waayaan, bidcooyin ayaa dhexdooda soo geli doona, kuwaas oo iyaga kala haadi doona, iyagoo buunshaha ka soocaya sarreenka. Rabbigu wuxuu u yeedhayaa kulli kuwa eraygiisa rumaysan inay hurdada ka toosaan. Iftiin qaali ah ayaa yimid, oo ku habboon wakhtigan. Waa runta Kitaabka Quduuska ah, taas oo muujinaysa khataraha si toos ah noogu soo fool leh. Iftiinkani waa inuu nagu hoggaamiyo daraasad ku dadaal leh oo Qorniinka ah iyo baadhitaan aad u xeeldheer oo ku saabsan mawqifyada aynu hayno. Ilaah wuxuu doonayaa in dhammaan dhinacyada iyo mawqifyada runta si dhammaystiran oo joogto ah loo baadho, iyada oo salaad iyo soon lala jiro. Kuwa rumaystaa ma aha inay ku nastaan mala-awaallo iyo fikrado aan si caddaan ah loo qeexin oo ku saabsan waxa runta ka dhigaya. Rumaysadkoodu waa inuu si adag ugu dhisnaadaa erayga Ilaah, si marka wakhtiga imtixaanku yimaado oo iyaga la hor keeno golayaal si ay uga jawaabaan rumaysadkooda, ay awood ugu yeeshaan inay sabab u bixiyaan rajada ku dhex jirta iyaga, iyagoo leh qabownaan iyo cabsi.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> “Dhaqaajiya, dhaqaajiya, dhaqaajiya. Mawduucyada aynu dunida u soo bandhigno waa inay innaga noo ahaadaan xaqiiqo nool. Waa arrin muhiim ah in marka aynu difaacayno caqiidooyinka aynu u aragno qodobbada aasaasiga ah ee rumaysadka, aynaan marnaba isu oggolaan in aynu adeegsanno dooddo aan gebi ahaanba sax ahayn.” Testimonies, volume 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Markaan u sii soconno tixgelintan ku saabsan kuwii dhacayay dadka Ilaah, waxaannu caddayn doonnaa in doodda ku saabsan aayadda afar iyo tobnaad ee Daanyeel kow iyo toban ee u dhexaysay Protestantiyiinta iyo Milleriyiinta ay la mid tahay doodda u dhexaysa fasiraadda cusub ee gaar ahaaneed ee leh in Maraykanka, oo aanay Rooma ahayn, uu aasaaso aragtida. Mawqifka ah in The Great Controversy ay adeegsato oraahda “old world” si ay u tilmaamto taariikh hore waa “male-awaal iyo fikrad aan si fiican loo qeexin,” waana tusaale ka mid ah “dood aan gebi ahaanba sugnayn.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Kuwa adeegsadey tuducan si ay u taageeraan mala-awaalkooda ah in Milleriyiintu ay ku qaldanaayeen aqoonsiga Rooma inay tahay “kuwa dadkaaga wax dhaca,” waa inay gutaan waajibaadkooda Masiixinnimo oo si cad oo dadweyne ah uga laabtaan sheegashadooda, waayo naxwe ahaan iyo taariikh ahaanba ma istaagi karto. Kuwa dhinacyada ka fadhiya ee murankan daawanaya, idinka waxaa idin saaran masuuliyadda ah inaad si qumman u kala saartaan hadalka runta, waayo waxaa laydiinku yeedhay inaad noqotaan dad si gaar ah u ah ardayda wax sii sheegidda, ee aan ahayn kuwo raaca fikirka nin.

Men wrest the Scriptures to their own destruction.

Dadku waxay Qorniinka u qalloociyaan halaaggooda.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Oo u haysta dulqaadka Rabbigeenna inuu yahay badbaado; sida walaalkeenna aan jeclayn Bawlosna, sida ku xusan xigmaddii isaga la siiyey, uu idiinku qoray; sida uu ugu sheegay warqadihiisa oo dhanba, isagoo kaga hadlaya waxyaalahan; kuwaas oo ay ku jiraan waxyaalo qaarkood ay adag tahay in la garto, kuwaas oo kuwa aan aqoonta lahayn oo aan degganayn ay qalloociyaan, sida ay Qorniinnada kale u qalloociyaanna, taasoo u horseedaysa halaaggooda. Sidaas daraaddeed, gacaliyayaalow, idinkoo waxyaalahan hore u og, iska jira inaan idinna, idinkoo lagu kaxaynayo qaladka kuwa sharcilaawayaasha ah, ka dhacdaan sugnaantiinna. Laakiin ku kora nimcada iyo aqoonta Rabbigeenna iyo Badbaadiyeheenna Ciise Masiix. Isaga ammaanu ha u ahaato imminka iyo weligeedba. Aamiin. 2 Butros 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Butros wuxuu sheegayaa in kuwa “aan aqoonta lahayn oo aan degganayn” ay Qorniinka “u qalloociyaan halaaggooda.” Arrintaas waxaa la waafaqsan digniinaha soo noqnoqda ee Sister White ay inoo jeedisay ee ah inaan nafteena u baranno. Haddii aynaan gudanayn mas’uuliyaddeenna ah inaan noqono ardayda wax sii sheegidda, innaga qudheenna ayaa go’aaminayna halaaggeenna.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Waa tuugta dadkaaga kuwa dhidibada u taaga muujintan, oo Sulaymaanna wuxuu caddeeyaa in meesha aan muujin lahayn ay dadku ku halligmaan.

> 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.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Mid ka mid ah qeexitaannada erayga “halaagsamo” waa in qaawan laga dhigo. Meesha ay ka jirto faham khaldan oo ku saabsan aragtida, waxa ay ku salaysan tahay xaqiiqda ah in aan la fahmin astaanta dejisa aragtida, ama si khaldan loo fahmay. In lagu jiro kuwa halaagsama ee digniinta Sulaymaan ku jirta waa in la sugto qaawanaanta ay matalaan La’odikiyaankii afka Rabbiga laga tufayo marka sharciga Axadda ee dhawaan imanaya yimaado. Maxaynu u aqbali lahayn fikrad si khaldan u metelaysa macnaha cad ee hadallada Sister White ee ku saabsan dunidii hore iyo dunida cusub, isla markaana diidaysa aqoonsigii Millerite-ka ee ahaa in Rooma tahay tan dejisa aragtida, taas oo si toos ah loogu matalay jaantuskii 1843, kaas oo metelaya runta aasaasiga ah ee Adventism-ka, oo ah Masiixa, Dhagaxii Weligiis, kaas oo ay matalaan dhammaan tusaalooyinka quduuska ah ee aasaasyadu?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> “Laakiin dhisme kasta oo lagu dul taago aasaas kale oo aan ahayn Erayga Ilaah wuu dumi doonaa. Kii, sida Yuhuuddii wakhtigii Masiixa, wax ku dhisa aasaaska fikradaha iyo ra’yiyada dadka, iyo hababka iyo xafladaha uu dadku hindisay, ama shuqul kasta oo uu samayn karo isaga oo ka madax-bannaan nimcada Masiixa, wuxuu dhismihiisa dabeecadeed ka taagayaa ciidda guurguurta. Duufaannada kulul ee jirrabaaddu waxay xaaqi doonaan aasaaskaas ciideed, oo gurigiisana waxay kaga tegi doonaan burbur ku yaal xeebaha wakhtiga.”

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> “Sidaas daraaddeed Rabbiga Ilaah ahu wuxuu leeyahay, … Xukunka waxaan u dhigi doonaa xariiq ahaan, oo xaqnimadana waxaan u dhigi doonaa miisaan bir ah; oo roobdhagaxu wuxuu xaaqi doonaa magangalka beenta, biyuhuna waxay qarqin doonaan meesha lagu dhuunto.” Ishacyaah 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> “Laakiin maanta naxariistu waxay baryaysaa dembilaha. ‘Sida aan noolahay, ayaa Sayidka Rabbiga ahi leeyahay, kuma farxo dhimashada kii shar leh; laakiinse waxaan doonayaa in kii shar leh jidkiisa ka soo noqdo oo noolaado; ka noqda, ka noqda jidadkiinna sharka ah; waayo, bal maxaad u dhimanaysaan?’ Yexesqeel 33:11. Codka maanta la hadlaya kuwa aan toobad keenin waa codka Kan isagoo qalbigiisu murugaysan yahay ku dhawaaqay markii uu arkayay magaalada jacaylkiisa: ‘Yeruusaalemay, Yeruusaalemay, taad nebiyada dishay, oo kuwa laguu soo dirayna dhagxisay! imisa goor ayaan doonayay inaan carruurtaada isu ururiyo sida digaagaddu ubadkeeda baalasheeda hoostooda isugu ururiso, idinkuse ma aydaan doonayn! Bal eega, gurigiinnii waa laydiinkaga tegey cidlo.’ Luukos 13:34, 35, R.V. Yeruusaalem dhexdeeda, Ciise wuxuu ku arkay astaan dunida diidday oo quudhsatay nimcadiisa. Wuxuu kuu ooyayay adiga, qalbi madax adagow! Xataa markii ilmadii Ciise ku qubatay buurta dusheeda, Yeruusaalem weli way toobad keeni kartay oo ay masiibadeeda kaga baxsan kartay. In yar oo wakhti ah hadiyaddii samadu weli waxay sugaysay inay aqbasho. Sidaas oo kale, qalbiyow, Masiixu weli wuxuu kugula hadlayaa lahjado jacayl leh: ‘Bal eeg, albaabka ayaan taaganahay oo garaacayaa; haddii nin codkayga maqlo oo albaabka furo, waan u geli doonaa isaga, oo waan la cashayn doonaa isaga, isna wuu ila cashayn doonaa aniga.’ ‘Hadda waa wakhtigii la aqbali lahaa; bal eeg, hadda waa maalintii badbaadada.’ Muujintii 3:20; 2 Korintos 6:2.”

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> “Idinka rajadaada ku tiirsanaya naftiinna, waxaad dul dhisaysaan ciid. Laakiin weli goor ma aha in laga baxsado halaagga soo fool leh. Ka hor intaan duufaantu dillaacin, u carara aasaaska sugan. ‘Sayidka Rabbiga ahu wuxuu leeyahay, Bal ogaada, Siyoon waxaan ku dhigayaa dhagax aasaas u ah, dhagax la tijaabiyey, dhagax geeska ah oo qaali ah, oo ah aasaas sugan; kii rumaystana ma degdegi doono.’ ‘I soo eega, oo badbaada, dhulka darafyadiinna oo dhan; waayo, anigu waxaan ahay Ilaah, oo mid kale ma jiro.’ ‘Ha cabsan, waayo, anigu waan kula jiraa; ha qalbi jabin, waayo, anigu waxaan ahay Ilaahaaga; waan ku xoogayn doonaa; haa, waan ku caawin doonaa; haa, waxaan kugu taageeri doonaa gacanta midig ee xaqnimadayda.’ ‘Idinku weligiin ma ceeboobi doontaan, mana wareeri doontaan tan iyo weligeedba.’ Ishacyaah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

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