Article

# Rome Establishes the Vision - Number Four

Rooma Waxay Dhidibada U Taagtaa Aragtida - Lambarka Afraad

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Dib-u-soo-nooleynta Khilaafaadyadii Hore: Dagaalka ku Saabsan Fasiraadda Nebiyadeed ee Adventism-ka

Author

Jeff Pippenger

Published

August 8, 2024

Formats

PDF
Word
Song MP3

We have been forewarned that “old controversies” would be revived in the last days.

Waxaa hore nooga digay in “khilaafaadkii hore” dib loo soo nooleyn doono maalmaha ugu dambeeya.

> “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.” Selected Messages, book 2, 109.

> “Taariikhda iyo waxsii sheegista dhexdeeda Erayga Ilaah wuxuu muujinayaa khilaafka muddada dheer socday ee u dhexeeya runta iyo khaladka. Khilaafkaas weli wuu socdaa. Waxyaalihii hore u jiray waa la soo celin doonaa. Murannadii hore dib baa loo soo nooleyn doonaa, waxaana si joogto ah u soo bixi doona aragtiyo cusub.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Si aan laga leexan, murannadii hore waxay ahaayeen isku-day shaydaani ah oo lagu wiiqayo kaalinta Rooma Casriga ah, waayo waa Rooma baadariga ee maalmaha ugu dambeeya tan xaqiijisa aragtida. Waxaa jira dhowr tusaale oo xaqiiqadan ka mid ah taariikhda Adventism-ka. Kan ugu horreeyey wuxuu ahaa murankii u dhexeeyey Protestant-kii iyo Millerite-yadii sida loogu muujiyey jaantuskii hormuudka ee 1843. Tixraaca keliya ee ku yaallay jaantuska quduuska ah ee hormuudka 1843, kaas oo “Rabbi hagay oo aan la beddeli karin,” ee aan ahayn tixraac toos ah oo ku saabsan run nebiyadeed oo ka timid Erayga Ilaah, wuxuu ahaa muujinta muranka Millerite-yada la lahaayeen Protestant-kii waqtigaas. Protestant-ku waxay “dhacayaasha dadkaaga” ee Daanyeel cutubka kow iyo tobnaad, aayadda afar iyo tobnaad u aqoonsadeen Antiochus Epiphanes, halka Millerite-yadu ay ogaayeen in ay ahayd Rooma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Geeridii Antiochus Epiphanes, kaas oo dabcan aan ka soo kicin Amiirka amiirrada, maadaama uu dhintay 164 sano ka hor intii aan Amiirka amiirradu dhalan.” Jaantuskii Hormuudka 1843.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Intaas dabadeed waxaa jiray murankii u dhexeeyey James White iyo Uriah Smith oo ku saabsanaa aqoonsiga saxda ah ee “boqorka woqooyi” ee ku xusan Daanyeel cutubka kow iyo tobnaad. James wuu ku saxsanaa markuu ku aqoonsaday “boqorka woqooyi” ee aayadaha ugu dambeeya ee Daanyeel 11 inuu yahay Rooma baabtiis ah, ama sida aan anigu ugu yeedho Rooma casri ah. Smith wuxuu ku dooday in “boqorka woqooyi” ee Daanyeel cutubka kow iyo tobnaad, aayadda lix iyo soddonaad, uu ahaa Faransiis aan Ilaah rumaysnayn.

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

> “AAYADDA 36. Oo boqorku wuxuu yeeli doonaa siduu doonayo; wuuna is-sarraysiin doonaa, oo wuxuu iska weynayn doonaa ilaah kasta ka sarreeya, oo wuxuu ka gees ah Ilaaha ilaahyada ku hadli doonaa waxyaalo yaab leh, wuuna liibaani doonaa ilaa cadhadu ka dhammaato; waayo wixii la goostay waa la fulin doonaa.

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

> “Boqorka halkan lagu soo bandhigay ma tilmaami karo isla quwaddii ugu dambayntii la xusay; taas oo ah, quwadda baadariga; waayo, tilmaamaha gaarka ah ma saxna haddii lagu dabaqo quwaddaas.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith waxa uu geliyey “fasiraaddiisa gaarka ah” markii uu yidhi, “Boqorka halkan lagu soo bandhigay ma tilmaami karo isla awooddii ugu dambaysay ee la xusay; taas oo ah, awoodda baabtiisnimada; waayo, tilmaamaha la bixiyey ma suurtagelayaan haddii lagu dabaqo awooddaas.” Erayga Ilaah marnaba ma fashilmo, waxaana naxwe ahaan qalad ah in qodob bini’aadmiyeed loo adeegsado in lagu diido qaab-dhismeedka naxweeed ee cad ee tuducan. Aayaddu waxay leedahay “boqorkana,” taas oo waajib ka dhigaysa in boqorka la aqoonsanayo uu yahay isla boqorkii lagu matalay tuducii ka horreeyey. Ma jiro wax caddayn ah oo muujinaya boqor cusub, Smith-na waxa uu qirayaa in “isla awooddii ugu dambaysay ee la xusay” ay ahayd “awoodda baabtiisnimada.” Wuxuu buuggiisa ku qirayaa in laga bilaabo aayadda kow iyo soddon ilaa aayadda shan iyo soddon ay tahay awoodda baabtiisnimada, iyadoo aan jirin wax caddayn naxweeed ah oo aayadda lix iyo soddon ku aqoonsanaya boqor cusub, haddana si fudud ayuu ugu doodayaa in aayadaha ka dambeeya aayadda shan iyo soddon aanay metelin sifooyinka nebiyadeed ee awoodda baabtiisnimada. Sidaas darteed, waxa uu geliyey aragtidiisa ku saabsan Faransiiska.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Markuu Smith ka hadlayo aayadda afartanaad, madalkii nebiyadeed ee khaldanayd ee uu ku dhisay fasiraaddiisa gaarka ahi waxay ku khasbaysaa inuu aqoonsado dagaal saddex geesood ah, kaas oo mala-awaalladiisa ku aqoonsanaya boqorka koonfureed inuu yahay Masar, oo aayadda dhexdeeda “isku tuuraysa” Faransiiska, halka Turkigana uu ku aqoonsanayo boqorka woqooyi, kaas oo isaguna ku soo kacaya Faransiiska. Fasiraaddaas aadamiga ah ee lagu daray waxay dhistaa hannaan nebiyadeed oo Smith ku gaadhsiinaya inuu aqoonsado Armageddoon dhab ah, halkaas oo Turkigu ugu soo dhaqaaqayo Yeruusaalem, taas oo calaamadaynaysa xidhitaanka wakhtiga imtixaanka aadanaha marka Miikaa’iil istaago. Buugaag badan oo taariikhda Adventism-ka ka mid ah ayaa si sax ah loo qoray iyagoo muujinaya qaladka ku jira adeegsiga noocaas ah.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Ujeeddada maqaalkani ma aha inuu ka hadlo natiijooyinka ka dhashay fasiraadda gaarka ah ee Uriah Smith, balse si fudud waa inuu tilmaamo murankii ka dhashay markii uu bilaabay inuu faafiyo fasiraaddiisa gaarka ah; maxaa yeelay markii James White uu ka horyimid aragtidiisii khaldanayd, waxay taasi ku noqotay Adventism-ka khad kale oo muran ah, halkaas oo aqoonsiga saxda ah ee Rooma lagu weeraray adeegsasho been ah.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Waxa kale oo jirtay murankii dheeraa ee ku saabsanaa “tan maalinlaha ah” ee ku jirta kitaabka Daanyeel, markii Adventism‑kii La’odikiya qaatay aragtidii Protestant‑ka riddada ah ee u aqoonsanaysay “tan maalinlaha ah” ee ku jirta kitaabka Daanyeel inay tahay adeegga Masiixa ee meesha quduuska ah, taas oo ka hor imanaysay runta aasaasiga ah ee hore loo dhisay ee ahayd in “tan maalinlaha ah” ay ahayd astaan u taagnayd Roomaankii jaahiliga ahaa.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Markaas waxaan arkay, marka loo eego ‘maalinlaha’ (Daniel 8:12), in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu aragtida saxda ah ee arrintaas siiyey kuwii bixiyey qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad kulligood waxay ku midoobeen aragtida saxda ah ee ‘maalinlaha’; laakiin jahawareerkii dhacay tan iyo 1844 dabadeed, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo wareer. Wakhtigu tijaabo ma ahayn tan iyo 1844, mar dambena tijaabo noqon maayo.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Waqtiga dhammaadka, sannadkii 1989, markii lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad la furay, boqorkii woqooyi waxaa markaas la gartay inuu yahay Rooma papal ah, sida uu hore James White u aqoonsaday murankiisii uu la galay Uriah Smith. White wuxuu adeegsaday habka “xarriiq xarriiq dusheed” markii uu ka jawaabayay qaladka Smith. White wuxuu ku dooday in haddii quwadda ugu dambaysa ee lagu matalay Daanyeel labaad, iyo quwadda ugu dambaysa ee lagu matalay Daanyeel toddobaad, iyo quwadda ugu dambaysa ee lagu matalay Daanyeel siddeedaad ay kulligood ahaayeen Rooma, markaas saddex xariiq oo markhaatiyaal ah quwadda ku timaadda dhammaadkeeda Daanyeel kow iyo tobnaad waa Rooma, ee ma aha sheegashada Smith ee ah inay tahay Turkiga.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Dhaqdhaqaaqii nebinnimada ee malaa’igta saddexaad oo bilaabmay 1989, waxaa wax yar ka dib Sebtembar 11, 2001 la kulmay muran ku saabsan Yoo’eel cutubka koowaad. Shanta aayadood ee ugu horreeya gudahood, laba markhaati—marka hore kuwii qarniyada, dabadeedna kuwii cayayaanka—ayaa tilmaamaya baabba’ sii socda oo Rooma ku soo dejisay Adventism-ka. “Khamri-cabbayaasha” ku jira nebinnimada sida uu sheegay Ishacyaah waa “nimanka quudhsada oo Yeruusaalem xukuma.” Waxay toosaan qarniga afraad oo ah kan ugu dambeeya. Baabba’aas sii socdaa waa baabba’ ruuxi ah, waayo wuxuu la hadlayaa Yeruusaalemta maalmaha ugu dambeeya, oo tan iyo caasinimadii 1863 wixii ka dambeeyey, Adventist-kii toddobaadka ee La’odikiya si tartiib-tartiib ah ayay uga cabbeen caqiidooyinka Rooma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Kanu waa Eraygii Rabbiga oo u yimid Yoo’eel ina Fetuu’eel. Bal maqla tan, idinkoo odayaal ahow, oo dheg jalaq u siiya, kuwiinna dalka deggan oo dhammow. Tanu ma waxay ku dhacday wakhtigiinnii, mise xataa wakhtigii awowayaashiin? Carruurtiinna uga warrama, carruurtiinnuna carruurtooda ha u sheegaan, carruurtooduna qarniga kale ha u sheegaan. Wixii ay ayax-gooyuhu reebeen waxaa cunay ayaxii; wixii ay ayaxu reebeen waxaa cunay dixirigii baabi’iyaha ahaa; wixii uu dixiriga baabi’iyaha ahi reebayna waxaa cunay diirtii. Toosa, kuwiinna sakhraamiinta ahow, oo ooya; oo cabaada, kuwiinna khamri-cabbayaasha ah oo dhammow, khamriga cusub aawadiis, waayo, afkiinna waa laga gooyey. Yoo’eel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Ka dib markii dhismayaashii waaweynaa ee Magaalada New York ay soo dumeen, waxaa la fahmay in roobkii dambe markaas bilaabay inuu “qubqubo”, iyo in murankii ku qoran cutubka labaad ee Xabaquuq, oo taariikhdii Milleriyiinta lagu fuliyey, uu mar kale bilaabmay. Muranku wuxuu ku saabsanaa hab-raaca saxda ah ee waxsii sheegyada.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Waxaan istaagi doonaa meeshaydii waardiyenimo, oo waxaan istaagi doonaa munaaradda dusheeda, oo waxaan fiirin doonaa inaan arko waxa uu igu odhan doono, iyo waxa aan ku jawaabi doono marka la i canaanto. Markaasaa Rabbigu ii jawaabay, oo wuxuu yidhi, Qor muujintii, oo looxyada ku caddee, si kii akhriyaa uu u ordo. Waayo, muujintu weli waa wakhti la gooyay; laakiin ugu dambaysta way hadli doontaa, oo been sheegi mayso: in kastoo ay raagto, sug; waayo, hubaal way iman doontaa, mana raagi doonto. Bal eeg, naftiisa kibirtu kor u qaaday kuma qummana isaga dhexdiisa; laakiinse kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa. Oo weliba, maxaa yeelay, khamrigu wuu khiyaaneeyaa, isagu waa nin kibir badan, gurigiisana ma joogo, kaas oo damaciisa u ballaadhiya sida She'ool, oo u eg dhimasho, oo aan dhergi karin, laakiinse wuxuu isu urursadaa quruumaha oo dhan, oo wuxuu isu soo wada urursadaa dadyowga oo dhan. Xabaquuq 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Imtixaankii Xabaquuq cutubka labaad wuxuu tusaale u ahaa imtixaanka dhaqdhaqaaqa boqolka afartan iyo afarta kun, kaas oo bilaabmay markii malaa’igtii xoogga badnayd ee Muujintii cutubka siddeed iyo tobnaad ay soo degtay Sebtembar 11, 2001. Markaas waxaa bilaabmay muran u dhexeeyey kuwii ku taagnaa aasaasyada Adventism-ka ee lagu metelay jaantuskii hormuudka ee 1843, iyo kuwii ku xadgudba “khamri” sida ku qoran Xabaquuq, oo ahaa “kuwa sakhraansan” ee Yoo’eel, kuwaas oo markaas “toosay,” si keliya “khamriga cusub” looga gooyo “afkooda.”

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Ereyga Cibraaniga ah ee “la canaantay” ee ku jirta aayadda koowaad waxay ka dhigan tahay “lala murmay”. Muranka la siiyey waardiyayaashii Millerite-ka waxaa lagu muujiyey jaantuskii hormuudka ee 1843 kaas oo la soo saaray bishii Maajo 1842, isagoo ah dhammaystirka aayadahan. Hal koox oo rumaysadkooda ku noolayd ayaa ku jirtay muran ku saabsan farriinta runta hadda jirta ee waxsii sheegista ee muddadaas, iyagoo la murmaya koox kale oo khamri ku xadgudubtay. Kuwaasu waa kuwa sakhraamiinta ah ee Yoo’eel, kuwaas oo soo toosa oo ogaada in khamrigu, oo astaan u ah caqiidada, afkooda laga gooyey. Iyagu waa sakhraamiintii Efrayim ee Ishacyaah, kuwaas oo Yeruusaalem xukuma oo aan awoodin inay gartaan kitaabka la shaabadeeyey.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Waxaa iska leh taajka kibirka, kuwa sakhraansan ee reer Efrayim, kuwaas oo quruxdoodii ammaanta lahayd ay tahay ubax sii engegay, oo saaran madaxa dooxooyinka barwaaqada leh ee kuwa khamrigu ka adkaaday! Bal eega, Rabbigu wuxuu leeyahay mid xoog badan oo itaal leh, kaas oo sida dabayl roobaad oo dhagaxyaale wata iyo duufaan wax baabbi’isa, sida daad biyo xoog badan oo buuxdhaafaya, uu gacantiisa dhulka ugu tuuri doono. Taajka kibirka, kuwa sakhraansan ee reer Efrayim, cagaha ayaa lagu tuman doonaa.... Joogsada, oo yaaba; qayliya oo dhawaaqa: way sakhraansan yihiin, laakiinse khamri ma aha; way liicayaan, laakiinse cabbid xoog leh ma aha.... Sidaas daraaddeed maqla erayga Rabbiga, kuwiinna quudhsada, ee xukuma dadkan Yeruusaalem jooga. Waayo, Rabbigu wuxuu idinku shubay ruuxa hurdo qoto dheer, oo indhihiinnii wuu xidhay; nebiyadiinna iyo taliyayaashiinnii, arkaayaashii, isagaa daboolay. Oo muujintii wax walba waxay idiin noqotay sida erayadii kitaab la shaabadeeyey, oo dadku u dhiibaan mid wax bartay, iyagoo leh, Fadlan kan akhri: markaasuu yidhaahdaa, Ma kari karo; waayo, waa la shaabadeeyey. Oo kitaabkiina waxaa loo dhiibaa mid aan waxba baran, iyagoo leh, Fadlan kan akhri: markaasuu yidhaahdaa, Waxba maan baran. Ishacyaah 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Doodda Xabaquuq ee u dhexaysa kuwa sakhraamiinta ah ee Efrayim iyo kuwa rumaysadka ugu socda Erayga nebiyadeed ee Ilaah waxaa si gaar ah loogu aqoonsaday inay tahay doodda ku saabsan hab-raaca saxda ah iyo kan khaldan ee maragga Ishacyaah, waayo, Ishacyaah wuxuu caddeeyaa in hab-raaca ah “xarriiqba xarriiqda ka dambaysa” uu yahay kan sakhraamiinta ku sababa inay turunturoodaan oo ay galaan axdi dhimasho.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Laakiinse iyaguna way ku qaldeen khamri, oo cabbid xoog leh ayay jidka uga leexdeen; wadaadka iyo nebigu waxay ku qaldeen cabbid xoog leh, khamrigu wuu liqay, cabbid xoog leh ayay jidka uga leexdeen; aragga ayay ku qaldamaan, xukunka ayay ku turunturoodaan. Waayo, miisaska oo dhammu waxaa ka buuxa matag iyo wasakh, sidaas daraaddeed meel nadiif ahuna ma jirto. Bal yaa uu aqoon bari doonaa? Oo yaase uu cilmiga fahansiin doonaa? Ma kuwa caanaha laga gudhiyey oo naasaha laga fogeeyey baa? Waayo, amar waa inuu amar dul saarnaadaa, amar amar dul saarnaadaa; sadar waa inuu sadar dul saarnaadaa, sadar sadar dul saarnaadaa; halkan wax yar, oo halkaas wax yar; maxaa yeelay, bushimo taataabasho leh iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Kanu waa nasashada aad ku nasin kartaan kii daallan; tanuna waa qabowjinta; hase ahaatee ma ay doonayn inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar amar dul saaran, amar amar dul saaran; sadar sadar dul saaran, sadar sadar dul saaran; halkan wax yar, oo halkaas wax yar; si ay u socdaan, oo dib ugu dhacaan, oo loo jebiyo, oo dabin loogu qabto, oo loo qabsado. Haddaba maqla erayga Rabbiga, nimanyahow quudhsadayaal ah, kuwa dadka Yeruusaalem jooga xukuma. Maxaa yeelay, waxaad tidhaahdeen, Geeri ayaannu axdi la galnay, oo She'oolna heshiis ayaannu la galnay; markii karbaashka fatahadda ahi dhex maro, nama soo gaadhi doono; waayo, beenta ayaannu gabaad ka dhignay, oo been-abuurka hoostiisa ayaannu isku qarinay. Ishacyaah 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Markaasaa Ishacyaah wuxuu qeexayaa waxa Ilaah ku dhex riday doodda Xabaquuq oo xukun ku soo dejin lahaa kuwa sakhraansan; waxayna ahayd dhagaxii aasaaska, “todobada jeer” ee Laawiyiintii labaatan iyo lix, taas oo ahayd waxsii sheeggii ugu horreeyey ee wakhtiga ee Jibriil iyo malaa’iguhu ku hoggaamiyeen William Miller inuu fahmo.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Sidaas aawadeed Rabbiga Ilaah ahu wuxuu leeyahay, Bal ogaada, anigu waxaan Siyoon dhex dhigayaa dhagax aasaas u ah, dhagax la tijaabiyey, dhagax geeska ah oo qaali ah, aasaas sugan; kii rumaystaa ma degdegi doono. Oo weliba xukunka waxaan ka dhigi doonaa xarigga cabbirka, oo xaqnimadana waxaan ka dhigi doonaa miisaanka qumman; oo roobdhagaxyaaluhu waxay xaaqi doonaan magangalkii beenta, oo biyuhuna waxay qarqin doonaan meesha qarsoon. Oo axdigiinnii dhimashada lala galay waa la buri doonaa, oo heshiiskiinnii jahannamada la galay ma taagnaan doono; markii karbaashka fatahadda leh uu dhex maro, markaas idinkaa lagu tuman doonaa. Ishacyaah 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Wax yar ka dib markii Rabbigu dadkiisii ku hoggaamiyey dariiqyadii hore, laga bilaabo Sebtembar 11, 2001, waxaa jiray koox ka qaybqaadanaysay dhaqdhaqaaqa oo go’aamisay in afarta cayayaan ee Yoo’eel ay matalaan Islaamka hooggii saddexaad. Markii habraaca “xarriiq ka korreysa xarriiq” loo furay dadka Ilaah ee jiilkaas ugu dambeeya, waxaa la aqoonsaday xeer nebiyadeed oo muhiim ah. Xeerkani waa adeegsiga saddex-geesoodka ah ee wax sii sheegidda, kooxdaas oo go’aamisay in afarta jiil ee Yoo’eel ay matalaan Islaamka hooggii saddexaadna, si khaldan bay ugu dabaqeen xeerka adeegsiga saddex-geesoodka ah ee wax sii sheegidda si ay u taageeraan dabaqitaankooda khaldan.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Markaas dabadeed xilligii 2014 Shaydaan waxaa loo oggolaaday inuu galo dhaqdhaqaaqan isaga oo wata ajandaha khaniisnimada ee “woke”-ga ah, oo ka yimid Great Britain iyo Australia, kaas oo weerarkiisa ku dhisay fasiraad been ah oo ku saabsan taariikhda lagu matalay Daaniyeel cutubka kow iyo tobnaad aayadaha kow ilaa shan iyo tobanka. Hoggaamiyeyaashii u janjeeray khaniisnimada ee soo dhexgalay oo weeraray dhaqdhaqaaqan waxay ugu dambayntii ku doodeen in Adventism-ku u baahan yahay inuu raalli-gelin ka bixiyo baadariga Rooma, iyagoo ku andacoonaya in eedaymo been ah laga sameeyey kan Masiixa ka geesta ah, baadariga Rooma. Ujeeddada weerarkan waxay ahayd in la laayo dhaqdhaqaaqa, gaar ahaanna in jahawareer laga abuuro isla tuduca (Daaniyeel 11:1–15) ee “tuugagga dadkaaga” lagu aqoonsaday.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Murannadaas oo dhammu waxay ahaayeen isku day uu Shayddaanku ku jahawareerinayo astaanta Rooma baabawi ah. Ma jiro wax ku cusub qorraxda hoosteeda, sida uu sheegay ninkii ugu xigmadda badnaa ee abid noolaa. Maanta muranku mar kale wuxuu ku salaysan yahay aqoonsiga Rooma, oo lagu astaynayo “tuugta dadkaaga.” Fasiraadda cusub ee gaar ahaaneed waxay ku andacoonaysaa in “tuugta dadkaaga” ay tahay Maraykanka, taas oo muujinaysa in ay si cad uga warhayn la’yihiin in tani ay tahay isla murankii la midka ahaa murankii ugu horreeyey ee dhex maray Milleriyiintii iyo Borotestaannadii; iyo weliba maahmaahdii hore ee loo nisbeeyo qoraagii qarnigii lix iyo tobnaad John Heywood, taas oo oranaysa, “Ma jiraan kuwo ka indho la’ sida kuwa aan doonayn inay wax arkaan.” Nooc kale oo odhaahdiisa ahna waa, “Ma jiraan kuwo ka dhego la’ sida kuwa aan doonayn inay wax maqlaan.” Inta badan waxay u badan tahay in aanay garanayn in odhaahdan loo nisbeeyo Heywood, mana fahmayaan in oraahda Heywood laga soo min guuriyey tuducyo Kitaabka Quduuska ah oo kuwaas oo kale laga helo Yeremyaah, Ishacyaah, oo Ciise ku soo xigtay Axdiga Cusub.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Haddaba tan maqla, dadyahow nacasyada ah oo garasho la’, kuwa indho leh, oo aan waxba arag; kuwa dhego leh, oo aan waxba maqal. Yeremyaah 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Waa “kuwa shar leh” ee Daanyeel iyo “bikradaha nacasyada ah” ee Matayos kuwa aan garanayn “korodhka aqoonta”. Korodhka aqoonta ee 1989 wuxuu ugu horrayn ahaa garashada in lixda aayadood ee ugu dambaysa cutubka kow iyo tobnaad ee Daanyeel ay tilmaamayaan kacitaankii ugu dambeeyey iyo dhicitaankii awoowga baadariga, ama sida aan ugu magacaabay Rooma Casriga ah. Aayaduhu waxay tilmaamayaan Maraykanka, hase yeeshee waxay keliya muujinayaan xiriirka Maraykanka la leeyahay awoodda baadariga. “Kuwa shar leh” iyo “kuwa nacasyada ah” waxaa lagu barbardhigay “kuwa caqliga leh”, oo kuwa caqliga leh ee maalmaha ugu dambeeya waxay leeyihiin garasho ku saabsan korodhka aqoonta ee 1989. Kuwa nacasyada ah waa kuwa indho leh, laakiin aan waxba arag, iyo dhego leh oo aan waxba maqal.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Oo weliba waxaan maqlay codkii Rabbiga oo leh, Yaan diraa, oo yaa noo tegi doona? Markaasaan idhi, Waa i kan; i dir. Oo isna wuxuu yidhi, Tag oo dadkan u sheeg, Hubaal maqla, laakiinse ha garanina; oo hubaal arka, laakiinse ha gartoobinina. Dadkan qalbigooda buuri, oo dhegahooda culaysii, oo indhahoodana xidh; waaba intaasoo ay indhahooda ku arkaan, oo dhegahooda ku maqlaan, oo qalbigooda ku gartaan, oo soo noqdaan, oo la bogsiiyo. Ishacyaah 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Dadka loola jeedo Ishacyaah cutubka lixaad waa kuwa qirta inay ku jiraan farriinta “runta haatan jirta” ee timid Sebtembar 11, 2001, waayo Ishacyaah lixaad wuxuu calaamadeeyaa in marinkaasu dhacayo marka “dhulku ka buuxo ammaanta Rabbiga.” Dhulku wuxuu ku iftiimay ammaanta Ilaah markii malaa’igtii Muujintii siddeed iyo tobnaad soo degtay, markaas oo dhismayaashii waaweynaa ee Magaalada New York lagu riday taabasho xagga Ilaah ka timid.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Sannaddii boqor Cusiyaah dhintay ayaan aniguna Rabbiga ku arkay isagoo carshi ku fadhiya, sarreeya oo kor loo qaaday, oo dacalkii khamiiskiisuna macbudka buuxiyey. Oo korkiisa waxaa taagnaa seraafiimtii; mid kastaaba wuxuu lahaa lix baal; laba ayuu wejigiisa ku daboolay, laba ayuu cagihiisa ku daboolay, labana wuu ku duulay. Oo midba midka kale ayuu ugu qayliyey, oo wuxuu yidhi, Quduus, quduus, quduus waxaa ah Rabbiga ciidammada; dhulka oo dhammu ammaantiisa ayuu ka buuxaa. Oo tiirarkii albaabku waxay la gariireen codkii kii qaylinayay, gurigiina qiiq baa ka buuxsamay. Ishacyaah 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Walaasha Caddaan waxay ku xidhaysaa ku dhawaaqa malaa’igta dhacdada tilmaamaysa goorta malaa’igta Muujintii cutubka siddeed iyo tobnaad ay dhulka ka buuxiso ammaantiisa.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Markii Ilaah ku sigtay inuu Ishacyaah farriin ugu diro dadkiisa, ayuu marka hore nebigii u oggolaaday inuu riyo ku eego meesha ugu quduusan ee quduusyada dhexdeeda ee ku jirta meesha quduuska ah. Si kedis ah albaabkii iyo daahii gudaha ee macbudka ayaa u ekaaday in kor loo qaaday ama dib loo siibay, waxaana loo oggolaaday inuu gudaha fiiriyo, ilaa meesha ugu quduusan ee quduusyada, meeshaas oo xataa cagaha nebigu aanay geli karin. Halkaas waxaa hortiisa ka soo muuqday riyo ah Rabbiga oo carshi sare oo kor loo qaaday ku fadhiya, halka dharkiisa ammaantiisu macbudka buuxisay. Carshiga hareerihiisa waxaa joogay seraafiim, iyagoo sidii waardiyayaal uga ag taagan Boqorka weyn, waxayna ka tarayeen ammaanta ku wareegsanayd. Markii heesahooda ammaanidda ahi ku dhawaaqayeen codad qoto dheer oo sujuud leh, tiirarkii albaabka ayaa gariiray, sidii iyagoo dhulgariir ruxay. Bushimo aan dembi nijaasayn lahayn ayay malaa'igahani ku shubeen ammaanaha Ilaah. ‘Quduus, quduus, quduus waa Rabbiga ciidammada,’ ayay qayliyeen; ‘dhulka oo dhammu ammaantiisa ayuu ka buuxaa.’ [Eeg Ishacyaah 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Seerafiimta carshiga ku wareegsan waxaa si qoto dheer uga buuxa haybad-xurmo leh markay ammaanta Ilaah daawanayaan, sidaas daraaddeed hal ilbiriqsi kuma eegaan naftooda qaddarin. Ammaantoodu waxay u sugnaataa Rabbiga ciidammada. Markay mustaqbalka eegaan, marka dhulka oo dhammu laga buuxin doono ammaantiisa, heesta guusha leh ayaa midba midka kale uga jawaabtaa ku-celcelin macaan leh, ‘Quduus, quduus, quduus, waa Rabbiga ciidammada.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Ishacyaah, isagoo matalaya dadka Ilaah inta lagu jiro wakhtiga shaabadaynta ee bilaabmay Sebtembar 11, 2001, ayaa la siiyey farriin uu u qaado dad lahaa indho, laakiin aan dooran inay wax arkaan, iyo dhego, laakiin aan dooran inay wax maqlaan. Ciise, isagoo ah Alfa iyo Oomeega, wuxuu bilowga ku tusayaa dhammaadka wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun. Dhammaadka mar kale waxaa jiri doona farriin-wade uu Ishacyaah matalo, kaas oo farriin u qaadaya dad doorta inaanay wax arkin oo maqlin. Farriintaasu waxay soo saari doontaa daahirintii ugu dambaysay ee boqol iyo afartan iyo afarta kun. Farriintaasu waa erayada Runta, kuwaas oo laga keeno markhaatifurka nebiyadeed ee Ilaah. Markhaatifurkaas nebiyadeed waa “aragtida” lagu adkeeyo awoodda lagu asteeyey “tuugagga dadkaaga”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Qoraalka xiga waxaan mid kasta oo ka mid ah murannadan u qaadan doonnaa, annagoo is dul saarayna hab xariiq-kor-xariiq ah. Xariiqda Millerite-ka, xariiqda Smith iyo White, xariiqda “maalinlaha ah,” xariiqda “boqorka woqooyi” ee 1989, xariiqda cayayaanka Yoo’eel, iyo muranka hadda jira. Lix muran oo hore, kuwaas oo markii loo eego hab xariiq-kor-xariiq ah si cad u taageeraya runta murankii ugu horreeyey, kaas oo lagu matalay shaxdii hormuudka ee 1843. Runtuna waxay tahay in Rooma ay yihiin “tuugagga dadkaaga,” kuwaas oo isa sarraysiiya, oo dhaca, oo xaqiijiya muujintii.

> “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.

> “Waxaan arkay in jaantuskii 1843 uu ku hagayay gacanta Rabbigu, iyo inaan aan wax laga beddelin; in tirooyinku ahaayeen sidii Isagu doonayay; in gacantiisu dul saarnayd oo ay qarineysay qalad ku jiray qaar ka mid ah tirooyinka, si aan qofna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Diidmada runta ku qoran shaxdaas waa in isla mar ahaantaana la diido awoodda Ruuxa Waxsii-sheegidda, shaxdaaduna waxay caddaynaysaa in ay tahay Rooma, ee aanay ahayn Maraykanka, tan dejisa “riyada”, taas oo ah riyadii uu Sulaymaan inagu barayo in la’aanteed “riyadaas” dadka Ilaah ay halligmi doonaan.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shayddaanku wuxuu si joogto ah u soo dhex gelinayaa waxa been-abuurka ah—si uu dadka uga leexiyo runta. Khiyaanada ugu dambaysa ee Shayddaanku samayn doono waxay ahaan doontaa inuu waxba kama jiraan ka dhigo markhaatifurka Ruuxa Ilaah. ‘Meeshii aan waxyigu jirin, dadku way halligmaan’ (Maahmaahyadii 29:18). Shayddaanku si xeel dheer buu u shaqayn doonaa, siyaabo kala duwan iyo isagoo adeegsanaya wakiillo kala duwan, si uu u wiiqo kalsoonida dadka hadhay ee Ilaah ku qabaan markhaatifurka runta ah.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Waxaa la hurin doonaa nacayb ka gees ah Markhaatiyaasha oo ah mid shaydaani ah. Hawlaha Shaydaanku waxay ahaan doonaan inuu ruxo iimaanka kiniisadaha ay iyaga ku qabaan, sababtan aawadeed: Shaydaanku ma heli karo jid sidaas u cad oo uu khiyaanooyinkiisa ku soo geliyo oo nafaha ugu xidho dhalanteedyadiisa, haddii digniinaha iyo canaanta iyo talooyinka Ruuxa Ilaah la maqlo.” Selected Messages, book 1, 48.

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

> “Kan ka wax ka arka dusha sare ka hooseeya, oo akhriya qalbiyada dadka oo dhan, wuxuu ka yidhaahdaa kuwa helay iftiin weyn: ‘Iyagu ma dhibtoona mana naxaan sababo la xidhiidha xaaladdooda anshaxeed iyo tan ruuxeed.’ Haa, waxay doorteen jidadkoodii; naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa dhalanteedkooda, oo waxaan korkooda ku soo dejin doonaa waxyaalihii ay ka cabsanayeen; maxaa yeelay, markii aan yeedhay, ninna iima jawaabin; markii aan hadlayna, ma ay dhegaysan; laakiinse waxay xumaan ku sameeyeen indhahayga hortooda, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaah wuxuu u soo diri doonaa marin-habaabin xoog leh, si ay been u rumaystaan,’ maxaa yeelay, ma ay aqbalin jacaylka runta si ay u badbaadaan, ‘laakiin waxay ku farxeen xaqdarrada.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Macallinka samadu waydiiyey: ‘Waa maxay khiyaano ka xoog badan oo maanka marin-habaabin karta marka laga reebo iska-yeelyeelka ah inaad ku dul dhisaysaan aasaaska saxda ah oo Ilaah aqbalayo shuqulladiinna, halka run ahaantii aad waxyaalo badan u fulinaysaan si waafaqsan xeeladaha dunida oo aad dembi kaga gelaysaan Rabbiga? Hoogay, waa khiyaano weyn, waana marin-habaabin soo jiidasho leh, oo qabsata maanka marka kuwa mar runta yiqiin ay u qaataan muuqaalka cibaado-nimada inuu yahay ruuxeeda iyo xooggeeda; marka ay u maleeyaan inay hodan yihiin, hanti badanna haystaan, oo aanay waxba u baahnayn, halka run ahaantii ay wax walba u baahan yihiin.’” Testimonies, volume 8, 249, 250.

Back to Articles