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# Directed by the Hand of the Lord

Waxaa Hagaya Gacanta Rabbiga

Habakkuk's Two Tables

Labada Loox ee Xabaquuq

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Labada Loox ee Xabaquuq 4 ee 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Aniga ahaan, aad bay iigu adag tahay inaan ku gudbo siddeed bog oo qoraallo ah inta lagu jiro bandhig qiyaastii hal saac ah. Oo haddii aad fiirsataan, waxa inoo yaal 20 bog; sidaas darteed, waxaan idin ogeysiinayaa oo keliya inaanan ku talo jirin inaan akhriyo qoraalladan. Waxaan ku talo jiraa inaan halkan ka akhriyo qaar ka mid ah tuducyadan, si kuwa ku daawanaya LiveStream-ka ee soo dejisan kara qoraallada; iyo kuwa ugu dambaynta tan ku daawan doona DVD-ga, ay arrintan ugu haystaan diiwaankooda iyaga qudhooda, haddii aanay hore u haysan maqaalladan oo ay heli karaan. Waxa aynu halkan kaga hadlayno waa Labadii Loox ee Xabaquuq, oo xilligan waxa keliya ee aynu samaynaynaa waa inaan caddaynno in Ellen White ay ku waafaqsanayd runta lagu matalay Shaxdan 1843.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Saddexdii bandhig ee ugu horreeyey ee aynu shalay soo gabagabaynay waxay muujinayeen in Ellen White si cad oo gaar ah ugu ansixiso waxsii sheegidda wakhtiga ee 2520 inay sax tahay, ee ku qoran Early Writings, bogga 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Markay ka hadlaysay niyad-jabkii ugu horreeyey ee dhacay Maarso 1844, waxay tiri in niyad-jabkaas dabadiis reer Miller ay sii wadeen barashada Kitaabka Quduuska ah, oo ay ogaadeen in isla caddayntii ku hoggaamisay inay sii sheegeen 1843 ee 2520-ka, 2300-ka, iyo 1335-ka, isla caddayntaasi markii dambe lagu aqoonsaday 1844 si loo caddeeyo in xilliyadaas nebiyadeed ay ku dhammaadeen 1844. Waxaannu ka wada hadalnay sida xilliyada nebiyadeed ee keliya ee ay ka hadli kartay ay yihiin labadan [iyadoo tixraacaysa 2520-ka iyo 2300-ka ee Shaxda 1843], ee aanay ahayn 1335-ka. 1335-ku wuxuu ka bilaabmay xilligii taariikhda Miilaadiga; wuxuuna ku dhammaaday 1843. Sidaas daraaddeed, waxay saareysaa oggolaanshaheeda fahamka 2520-ka iyo waxsii sheegidda 2300-sano.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Kadibna way sii raacisay iyadoo leh in muddadaas, markii ay bilaabeen inay caddaynayaan in saddex waxsii-sheegidood oo waqti ahi ay ku dhammaadeen 1844, tani ay ahayd wixii sababay silcintii Milleriyiinta kaga eryay kaniisadda. Sidaas darteed, ma aha wax iska dhacay in halkan dhammaadka dunida rag iyo dumar loogu silcinayo Kaniisadda Adventist-ka iyagoo soo bandhigaya xogta sababta 2520 uu ugu dhammaaday 1844.

## Directed by the Hand of the Lord

Waxa Hagayay Gacanta Rabbiga

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Sidaas awgeed, imminka waxaynu u gudbaynaa mawduuc kale, kan halkan ku yaal [oo tixraacaya AD508 ee Shaxda 1843]. Waxaad ogaan doontaan, haddii aydnaan eegin Shaxyadan, in Sister White ay ka tidhi Shaxdan 1843, “Waxaan arkay in Rabbigu hagay Shaxdan,” oo ay sidoo kale ka tidhi Shaxdan 1850 in Ilaah ku jiray daabicidda Shaxdan. Sidaas darteed, waxay noo sheegtay in Ilaah ku lug lahaa samaynta labadan Shax, iyo in habka loo habeeyey uu ahaa mid bini’aadanku si ula kac ah u sameeyey. Milleriyiintu si ula kac ah ayay u sameeyeen, laakiin waxay ku ahayd qorshaha Ilaah.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Halkan kore, laga bilaabo 677BC ilaa wixii ay rumaysnaayeen, AD1843, kani waa tiirka [isagoo tixraacaya tiirka labaad ee ku xiga bidixda ee Shaxda 1843] ee qeexaya 2520-ka, kaas oo ka bilaabma 677BC, waxayna u malaynayeen inuu ku dhammaanayo AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Waxayna ku hayeen sawirkan tusaalaha ah ee cad Jaantuskii 1850, laga bilaabo halkan [iyaga oo tixraacaya tiirka saddexaad ee bidixda ka xiga] 677BC ilaa halkan, AD1844. Kani waa tiirka 2520 ee ku yaal labada Jaantusba.

And right in the middle of these columns is the cross, in both instances.

Oo si qumman dhexdeeda tiirarkan waxaa yaal iskutallaabta, labada xaaladoodba.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Oo isla markaana isla hoosta iskutallaabta waxaa ku qoran tixraaca ku saabsan Qurbaanka Joogtada ah. Astaanta Qurbaanka Joogtada ahna, oo ah Jaahilnimada, asal ahaan diinta jaahilnimada, waa is-weynayn; oo, tani waa meesha aad ka arki karto gacanta Rabbiga ee arrintan ku jirta, ee aan khasab ahaan ahayn gacanta aadanaha ee ku taal labadan shaxoodba.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Aniga iyo aniga, ama qof kasta, si is-sarraysiinteenna nalaga fogeeyo, waa in aynu nimaadnaa cagta iskutallaabta, sida ka muuqata labadan Shaxoodba. Casharkaas waa la tusaaleeyey.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Dabcan, dabcan, markaan ka hadlayno tiirarka 2520 oo iskutallaabtu dhexda kaga taallo, waxaynu ognahay in, sidii loo dhammaystiray Daanyeel 9, markii Masiixu u yimid inuu axdiga la xaqiijiyo kuwo badan hal toddobaad, toddobaadkaas keligii ahi uu u dhigmo 2520 maalmood, oo bartamaha toddobaadkaasna Isaga waa la iskutallaabay. Sidaas daraaddeed, dhexda tiirarkan ee ku yaal Mid kasta oo ka mid ah Jaantusyadan waxaynu ku aragnaa iskutallaabta, oo kuwaasuna waxay tilmaamayaan 2520-kii maalmood ee Masiixu axdiga la xaqiijiyey kuwo badan.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Haddaba, imminka waxaynu qaadan doonnaa “Daily”-ga iyo taageeridda Ellen White ee arrintaas.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> Sebtembar 23, Rabbigu wuxuu i tusay in uu mar labaad gacantiisa u fidiyey inuu soo cesho hadhaaga dadkiisa, iyo in dadaallada la labanlaabo wakhtigan wax lagu ururinayo. Wakhtigii kala firdhinta, Israa’iil waa la garaacay oo la kala jeexjeexay; laakiin haatan, wakhtigan wax lagu ururinayo, Ilaah baa bogsiin doona oo duubi doona dadkiisa. Wakhtigii kala firdhinta, dadaalladii la sameeyey si runta loo faafiyo saamayn yar mooyee ma ay yeelan, wax yar bay qabteen ama waxba; laakiin wakhtigan wax lagu ururinayo, marka Ilaah gacantiisa u taagay inuu dadkiisa ururiyo, dadaallada lagu faafinayo runtu waxay yeelan doonaan saamayntii loo qorsheeyey. Dhammaan waa inay ku midoobaan oo ay hawsha ku qiiro yeeshaan. Waxaan arkay inay khalad tahay in qofna wakhtigii kala firdhinta u soo qaato tusaalooyin ay maanta inoo xukumaan wakhtigan wax lagu ururinayo; waayo, haddii Ilaah uusan hadda wax ka badan inoo samayn lahayn intii uu markaas sameeyey, Israa’iil weligeed lama ururin lahayn. Waxaan arkay in shaxdii 1843 ay ku socotay gacanta Rabbiga, iyo inaanan wax laga beddelin; in tirooyinku ahaayeen siduu isagu u doonayey; in gacantiisu dushooda saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.

> "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.

> Markaas ayaan arkay, marka laga hadlayo “joogtada” (Daanyeel 8:12), in erayga “allabari” lagu daray xigmadda dadka, oo aanu ka mid ahayn qoraalka, iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwii ku dhawaaqay qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaan waxay ku midoobeen fahamka saxda ah ee “joogtada”; laakiin jahawareerkii jiray tan iyo 1844 ka dib, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer. Waqtigu tijaabo ma uu ahayn tan iyo 1844, mar dambena tijaabo ma noqon doono.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Rabbigu wuxuu i tusay in farriinta malaa’igta saddexaad ay tahay inay tagto oo lagu dhawaaqo carruurta Rabbiga ee kala firidhsan, laakiin waa inaan lagu xidhin waqti. Waxaan arkay in qaar ay gelayeen kicin been ah oo ka dhalanaysa wacdinta waqtiyada; laakiin farriinta malaa’igta saddexaad way ka xoog badan tahay inta waqti kastaa xambaari karo. Waxaan arkay in farriintani ay ku taagnaan karto aasaaskeeda qudheeda, oo aanay u baahnayn waqti si uu u xoojiyo; iyo inay ku tegi doonto xoog weyn, oo ay gudan doonto shaqadeeda, oo lagu soo gaabin doono xaqnimo.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> Markaas waxaa la i tusay kuwo ku jira qalad weyn oo ah inay rumaysan yihiin inay waajib ku tahay inay tagaan Qudusii hore, oo ay u malaynayaan inay halkaas shaqo ku leeyihiin inay qabtaan ka hor intuusan Rabbigu iman. Aragti noocaas ahi waxay ku habboon tahay inay maskaxda iyo danaynta ka jeediso hawsha hadda ee Rabbiga, taasoo ku jirta farriinta malaa’igta saddexaad; waayo kuwa u malaynaya inay weli u socdaan Yeruusaalem waxay maskaxdoodu ku jeedsan doontaa halkaas, maalkoodana waa laga horjoogsan doonaa qaddiyadda runta hadda jirta si ay iyaga iyo kuwo kaleba halkaas ugu geeyaan. Waxaan arkay in hawlgal noocaas ahi aanu wax wanaag dhab ah samayn doonin, oo ay wakhti aad u dheer qaadan doonto in Yuhuudda aad u yar laga dhaadhiciyo xataa imaatinkii koowaad ee Masiixa, iskaba daa inay rumaystaan imaatinkiisa labaad. Waxaan arkay in Shaydaanku arrinkan si weyn ugu khiyaaneeyey qaar, iyo in nafaha ku hareeraysan iyaga oo dhan ee dalkani ay iyagu caawin kari lahaayeen oo ku hoggaamin kari lahaayeen inay xajiyaan amarrada Ilaah, hase yeeshee ay ka tegayeen inay halligmaan. Waxaan kaloo arkay in Qudusii hore aan marna dib loo dhisi doonin; iyo in Shaydaanku uu samaynayay intii karaankiisa ah oo dhan si uu maskaxda carruurta Rabbiga ugu hoggaamiyo waxyaalahan hadda, wakhtigan ururinta, si uu uga horjoogsado inay danahooda oo dhan ku tuuraan hawsha hadda ee Rabbiga, oo uu ugu keeno inay dayacaan diyaarinta lagama maarmaanka u ah maalinta Rabbiga. Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Waxyaalo kooban oo aannu muujin doonno waxaa ka mid ah inaan haysanno qormo ka mid ah Early Writings, bogga 74. Arrintan hore ayaannu uga hadalnay. Waxyaalahan badan ee aannu ku falanqayn doonno soo-jeedintan, hore ayaannu uga soo hadalnay; hase yeeshee, badankeen ma garanayno in qormadan ku jirta Early Writings ay soo martay isbeddel. Sida ay hadda ugu qoran tahay buugga Early Writings, dadku waxay adeegsan doonaan waxa ku qoran Early Writings si ay runta u marin-habaabaan. Laakiin haddii aad dib ugu noqotaan dukumentiyadii ilaha asalka ahaa, sababtii ay runta ugu marin-habaynayeen way meesha ka baxaysaa.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Sidaas darteed, wax badan baa arrintan laga odhan karaa. Waxaan halkan ku tilmaami doonaa oo keliya laba qodob, maxaa yeelay halkan waxa aynu ka hadlaynaa Kan Joogtada ah. Laakiin, tuducan ku jira Early Writings, waxaan idinka doonayaa inaad fiiro gaar ah u yeelataan labada fikir ee ugu horreeya, Sebtembar 23-keedii.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Hagaag. Sebtembar 23-keedii, haddii aadan aqoon u lahayn arrintan, waxaad halkaas ku qori kartaa 1850; Sebtembar 23, 1850. Tani waxay saamayn ku leedahay fahamka saxda ah ee Daily-ga.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Dhammaadka faqradda kowaad waa hadal aynu halkan hore ugu soo qaadannay maalmihii la soo dhaafay, “Waxaan arkay in jaantuskii 1843 uu hagayay gacanta Rabbiga, oo aan la beddeli karin; in tirooyinku ahaayeen sidii uu Isagu doonayay; in gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin ilaa gacantiisa laga qaaday.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Faqradda labaad waxay leedahay, “Markaasaan arkay anigoo la xidhiidha ‘joogtada’ (Daanyeel 8:12) . . . .” Haddaba, waxaan idinka doonayaa inaad taas si fudud ugu kaydisaan xusuustiinna—waxaan shaki la’aan arrintan dib uga hadli doonnaa mar dambe, haddii Rabbigu idmo—marka Joogtada lagu muujiyo Shaxdii 1843, halkan isla goobtan, waxay leedahay, “ka qaadista joogtada”; waxayna leedahay, “Daanyeel 12:11 iyo 12.” Shaxdii 1850, marka ay ka hadlayso Joogtada, waxay leedahay, “xukunkii jaahiliga ama markii joogtada la qaaday, Daanyeel 11:31.” Sidaas daraaddeed, labadaas Shaxadood, xoogga ay ka tilmaamayaan Daanyeel 11:31 iyo Daanyeel 12:11 waa ka qaadista Joogtada. Hagaag?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Oo Daani’eel 11:31 iyo Daani’eel 12:11, erayga Cibraaniga ah ee loo tarjumay “qaadid” waa sur, wuxuuna ka dhigan yahay “in la qaado”; wuxuu kaloo ka dhigan yahay “in la saaro.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Laakiin, Daanyeel 8, aayadda 11, meesha ay ku leedahay Qurbaanka Joogtada ah waa la qaaday, erayga Cibraaniga ahi waa ka duwan yahay. Waa *rum*, wuxuuna macnihiisu yahay “kor u qaadid iyo sarraysiin.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Sidaas darteed, William Miller wuxuu adeegsaday Cruden’s Concordance, Cruden’s Concordance-na kuma siinayo wax garasho ah oo ku saabsan Cibraaniga ama Giriigga. Haddaba, Rabbigu wuxuu hagayay Millerites-ka; maxaa yeelay, saddexda meelood ee “Maalinlaha” lagu xuso Kitaabka Daniel—Daniel cutubka 8, Daniel cutubka 11, iyo Daniel cutubka 12—cutubyada 11 iyo 12 erayga Cibraaniga ah ee loo turjumay “laga qaado” wuxuu micnihiisu yahay “laga qaado.” Taasina waa waxa ay ku adkaynayaan Jaantusyadan, in markii Paganism-ka laga qaaday ay markaas bilaabanayaan waxsii sheegyada 1290-ka iyo 1335-ka.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Laakiin, Daanyeel 8, marka “Qurbaan Joogtada ah” la qaadayo, ma ka hadlayso in la saaray; waxa ay ka hadlayso waa in diinta jaahiliga kor loo qaadayo oo la sarraysiinayo. Sidaas awgeed, Milleriyiintu way saxnaayeen. Waxay tixraaceen labada cutub ee ku jira Daanyeel ee ka hadlaya “Qurbaan Joogtada ah” oo la qaadayo.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Laakiin halkan, gudaha Early Writings, marka aynu dib ugu noqonnona dukumentiyadii asalka ahaa ee ilaha, waxaad cutubkan ku arki doontaan in markii hore tixraacan Daanyeel 8:12 aanu halkaas oollin. Ma garanayo in Ellen White ay ku amartay in taas lagu daro 1882 markii la daabacay Early Writings, ama in mid ka mid ah tifaftirayaashu geliyey. Anigu taas khatar igama dareemayo, waayo halkan kama hadlayso qaadista laga qaadayo.

It says in the second paragraph, "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."

Waxay ku leedahay faqradda labaad, “Markaas waxaan arkay, marka la eego —maalmeedka’ (Daniel 8:12), in erayga —allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu aragtida saxda ah ka siiyey kuwa bixiyey qayladii saacadda xukunka.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Haddaba, dhowr sano ka hor waxaan Jarmalka kula yeelannay kulan qaar ka mid ah wadaaddada caanka ah ee Jarmalka iyo qaar ka mid ah macallimiinta kulliyadaha fiqiga ee Jarmalka, halkaas oo aan ku soo bandhigay, iyaguna ay farriintan ku tureen dhagaxyaalhoodii.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "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." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Oo halkaas waxaa joogay wadaad ka yimid Talyaaniga, oo wuxuu soo bandhigay mid ka mid ah doodaha nacasnimada ah ee ku saabsan aayaddan. Waxa uu yidhi—oo waxaa jira dhowr doodood oo nacasnimo ah oo ku saabsan “Maalinlaha,” sidaas darteed waxaad arkaysaa dooddan nacasnimada ah iyadoo marar badan la adeegsanayo, annaguna halkan ayaannu ku diiwaangelinaynaa. Waxay leedahay, “Markaas waxaan arkay, marka la eego —maalinlaha’ (Daniel 8:12), in erayga —allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu uu siiyey aragtida saxda ah ee arrintan kuwa bixiyey qaylada saacadda xukunka.” Halkan waxaa yaal doodda nacasnimada ah: Waxay leeyihiin Ellen White halkan kuma ay taageerayso Maalinlaha; waxay taageeraysaa fahamkii Hormuudyada ee ahaa in erayga allabari lagu daray xigmadda aadanaha oo aanu ka tirsanayn qoraalka. Hagaag? Sidaas darteed, wadaadkan Talyaaniga ahi wuxuu soo jeedinayaa dooddan.

And I said, "Well, explain the next sentence to me, Pastor."

Markaasaan idhi, “Haddaba, ii sharax weedha xigta, Wadaad.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Jumladda xigta waxay leedahay, “Markii midnimadu jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee —maalinlaha ah’; . . . .” Tani kuma saabsana aragtida saxda ah ee ah in ereyga allabari lagu daray xigmadda aadanaha. Ellen White halkan—tanina waa arrin adag, waa arrin aad ugu adag dadka maanta ku diidaya inay maqlaan oo ku diidaya inay ku arkaan Adventism-ka. Baaragaraafkan, waxaa laga yaabaa in fiqiyiin ka badan ay badbaadadoodii ku waayeen baaragaraafkan marka loo eego baaragaraaf kasta oo kale oo ku jira Ruuxa Waxsii-sheegidda. Ma buunbuuninayo; waxaan u malaynayaa in taasi ay u badan tahay inay sax tahay.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Bilowgii qarnigii 20aad, markii aragtida beenta ah ee “Daily” la bilaabay in lagu soo geliyo Adventism-ka, qof kasta oo labada dhinacba arrintaas uga dagaallamayay wuu ogaa in ay tuducan ku saabsan tahay dagaalkoodu. Markii Stephen Haskell u istaagay difaaca aragtidii Aasaasayaashii ee ahayd in “Daily”-gu yahay Paganism, muxuu sameeyey? Wuxuu dib u daabacay Shaxdan 1843, wuxuuna tuducan ku daray xagga hoose. Sidaas darteed tuducani waa xudunta muranka, waana halkan meesha rag badan, aad iyo aad u badan, ay seefahooda ku dul dhaceen oo ku dhinteen.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Sidaas darteed, ugu yaraan heerka ugu hooseeya ee waxa aan doonayo inaad halkan ku aragtaan, maxaa yeelay waxaa jira niman sida dhowaanahan, Steve Wohlberg oo ka tirsan White Horse Ministries, kaas oo ka soo horjeeday farriintan. Mid ka mid ah doodihiisuna waa, “Hagaag, Ellen White weligeed mowqif kama ay lahayn Daily-ga, sidaas darteed aniguna khasab iguma aha inaan mid yeesho,” taas oo ahayd mowqif doqonnimo ah gebi ahaanba. Laakiin, xataa haddii aan u oggolaanno suurtagalnimada ah in Ellen White aysan mowqif ka lahayn arrintaas, maxay ku leedahay oraahdan? Waxay leedahay hormuudyadii waxay ka qabeen aragtida saxda ah. Xataa haddii aysan iyadu garanayn waxa ay ahayd, haddana halkan waxay ku sheegaysaa inuu jiro aragti sax ah, taas oo macnaheedu yahay inay jiraan aragti qaldan, laga yaabee dhowr aragti oo qaldan.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Waxaad haysataan rag la mid ah Vance Ferrell. Vance Ferrell; dadku kalsooni bay ku qabaan fasiraadaha nebinnimo ee Vance Ferrell, aniguse ma garanayo sababta. Vance Ferrell keligiis ma aha, laakiin waa mid ka mid ah ragga yidhaahda in “Daily”-gu uu matalo labadaba Jaahilnimada iyo adeegga Masiixa ee Quduuska. Hagaag? Wuxuu leeyahay summaddani waxay matalaysaa Shaydaan iyo Masiix.

What kind of discernment is being employed with that kind of reasoning?

Waa noocee kala-garasho ah ayaa la adeegsanayaa marka la adeegsado sababaynta noocaas ah?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Haye, Walaashay White, wax kasta oo “Maalinlaha” halkan uga dhigan yahay, waxay leedahay waxaa jira aragti sax ah. Sidaas darteed, ugu yaraan taas ayaynu ku wada heshiin karnaa halkan, miyaanay ahayn?

> "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 exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> Markaasaan waxaan arkay, marka la eego “joogtada” (Daanyeel 8:12), in erayga “allabari” lagu daray xigmadda dadka, oo uusan ka tirsanayn qoraalka, iyo in Rabbigu uu siiyey fahamka saxda ah ee arrintaas kuwii ku dhawaaqay qaylada saacadda xukunka. Markii midnimadu jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee “joogtada”; laakiin jahawareerkii tan iyo 1844 ka dambeeyey, aragtiyo kale ayaa la qaatay,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Tani waa wixii aan u sheegay wadaadka Talyaaniga. Waxaan idhi, “Hagaag. Ma i siin kartaa tixraacyo taariikheed oo muujinaya in 1844 ka dib ay jireen aragtiyo kale oo ku saabsan erayga allabari oo la qaatay?

And he kind of backed out of that at this point.

Oo markaas si uun buu uga noqday arrintaas xilligan.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Tan iyo 1844 waxaa la qaatay aragtiyo kale oo ku saabsan “Maalinlaha,” maxayse keeneen? Mugdiga iyo jahawareerka.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Hoosta ka xarriiq “mugdi iyo jahawareer,” waayo marka Sister White ay sii hadasho wax ku saabsan Daily-ga, waxay ka hadlaysaa mugdi iyo jahawareer, annaguna saaka waxaannu idin tusaynaa qaar ka mid ah kuwaas.

## Take the wrong view of the Daily and it produces darkness and confusion.

Qaado aragtida khaldan ee ku saabsan Kan Maalinlaha ah, taasina waxay dhalisaa mugdi iyo jahawareer.

"Time has not been a test since 1844, and it will never again be a test."

“Waqtigu imtixaan ma aha tan iyo 1844, mar dambena imtixaan noqon mayso.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Sidaas darteed, marka lala xidhiidhinayo allabariga joogtada ah ee aad halkan ku aragtaan, halkan waxaa yaal doodda. Halkan waxaa yaal doodda maanta; halkan waxaa yaal dooddii uu soo bandhigay wiilka Ellen White. Qaar kale ayaa iyaguna soo bandhigay, laakiin isaga ayaa ahaa kii geliyey diiwaanka taariikhiga ah ee Adventism-ka. Waxay tahay in marka aad akhridaan tuducan, waxa aad u baahan tihiin inaad fahantaan waa macnaha dejinta wakhtiga.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“aragtiyo kale ayaa la qaatay,”—marka laga hadlayo Kan Joogtada ah—“oo gudcur iyo jahawareer ayaa ka dhashay. Waqtigu imtixaan ma noqon tan iyo 1844, mar dambena imtixaan ma noqon doono.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Rabbigu wuxuu i tusay in farriinta malaa’igta saddexaad ay tahay inay tagto oo lagu dhawaaqo carruurta Rabbiga ee kala firidhsan, hase yeeshee waa inaan lagu xidhin waqti.

Do you see why Willy White is saying that we need to see the context of time-setting?

Ma aragtaa sababta uu Willy White u leeyahay waa in aynu aragno macnaha guud ee waqti-go’aaminta?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Waxay ka hadlaysaa jahawareerkii ay dhalisay fahamka khaldan ee allabariga joogtada ah; wakhtigu imtixaan ma ahayn; dabadeedna waxaa jira faqrado ku saabsan goynidda wakhtiga.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Hagaag, waxa ay tahay inaad fahamtaan waa tan: Cutubkan ku saabsan waqti cayimidda kuma uu jirin dukumentigii asalka ahaa; oo weliba, weedha sheegaysa in arrinta waqtigu aanay imtixaan ahayn, weedhaas waa la beddelay. Waxay si qaldan u meteshaa fikraddii asalka ahayd ee Ellen White. Iyadu waxba kama ay xiriirin arrin ku saabsan waqti cayimidda iyo “Daily”-ga. Tani waa waxa aynu doonayno inaynu saaka eegno.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Sidaan darteed, sidii aan idhi, ma akhrin doonno dhammaan bogaggan. Waxaan keliya hubin doonaa inaad haysataan si aad u tijaabisaan waxa aan leeyahay; maxaa yeelay, anigoo ah bini’aadam, waxaa suurtagal ah inaan idin habaabiyo.

Arthur White—"The Context of Time Setting"

Arthur White—“Mawduuca Dejinta Waqtiga”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Kuwa taageerayaashii aragtidii hore waxay ku adkaysteen in qaabka eraybixinta hadalkan [Early Writings, 74–75.] uu saarayay oggolaanshaha Jannada aragtida ku saabsan “the daily” ee uu qabay Miller, taas oo markii dambe uu ku celceliyey Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, oo ah wiilka Willy White, buugtiisa lixda mujalladood ka kooban ee ku saabsan taariikhda Ellen White, isagoo ka hadlayay mowqifka aabbihiis ee diidmada aragtida saxda ah ee “Joogtada,” wuxuu ku yidhi EGW, mujalladka 6aad, bogga 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Kuwa taageerayaasha aragtidii hore”—oo ahayd in “Kan Joogtada ah” uu matalayey Heesinnimada—“waxay ku adkaysteen in ereyada bayaankan [Early Writings, 74–75.] ay saarayeen ansixinta Samada aragtida ku saabsan kan joogtada ah ee uu hayay Miller oo dabadeed uu ku celceliyey Uriah Smith.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Haddii Arthur White uu ahaan lahaa taariikhyahan dhab ah oo sax ah, ma ogtihiin waxa uu halkaas ka odhan lahaa? Wuxuu halkaas ku dari lahaa hal eray oo keliya; laakiin, Arthur White, halkan wuu ku gefay. Wuxuu odhan lahaa, “Taageerayaashii aragtidii hore waxay ku adkaysteen [si sax ah] in erey-bixinta bayaankan, —waxay ku adkaysteen in erey-bixinta bayaankan [Early Writings, 74-75.],’ ay dul saartay ansixinta Jannada aragtida ku saabsan allabariga joogtada ah ee uu haystay Miller oo markii dambe uu ku celceliyey Uriah Smith.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Laakiin isagu si sax ah uguma qoro halkaas. Wuxuu keliya sheegayaa waxa ay ku adkaysanayaan, sida iyadoo ay jirto suurtagalnimada in ay ku adkaysanayeen mowqif khaldan. Hase yeeshee, sidaas ma ahayn; waxay haysteen mowqifka saxda ah.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Kuwa u doodda aragtida cusub”—aabbihiis, Willy, A. G. Daniells, W. W. Prescott, aniguna hadda taas geli maayo—“Kuwa u doodda aragtida cusub waxay ku adkaysteen in bayaanka loo qaato macnihiisa marka la eego duruufihiisa—taas oo ah duruufaha dejinta wakhtiga.”

We just told you their argument in Early Writings, page 74.

Waxaan idiin sheegnay dooddooda ku qoran Early Writings, bogga 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Kuwa u doodda aragtida cusub qabay waxay haysteen in hadalkaas lagu qaato macnihiisa guud—macnaha guud ee dejinta wakhtiga. Hadallada soo noqnoqda ee Ellen White ee ah ‘I have no light on the point’ (Letter 226, 1908) iyo ‘I am unable to define clearly the points that are questioned’ (Letter 250, 1908), iyo sida ay u kari weyday inay bixiso hadal go’an markii su’aashaas lagu adkeeyey, waxay u ekaayeen inay taageero siinayaan gunaanadkooda. Waxay kaloo ku kalsoonaayeen in farriimaha lagu bixiyey Ellen White aysan ka hor iman doonin dhacdooyinka taariikhda ee si cad loo sugay.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Nuqulkii Asalka ahaa—Review and Herald, Noofambar 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Oo Qoraalladii Hore, bogga 74, goormaa la daabacay? 1882; buugga Early Writings waxaa la daabacay 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Laakiin meesha markii hore laga helayo tuduca ku jira Early Writings ee aynu ka fiirsanayno waa Review and Herald, Noofambar 1, 1850, taasna waxaad ku haysaan qoraalladiinna. Oo waa dhowr faqradood, sidaan idhi na, dhammaantood ma wada akhriyeyno.

We see four paragraphs on page 2, then four paragraphs on page 3:

Waxaan ku aragnaa afar faqradood bogga 2, dabadeedna afar faqradood bogga 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> Walaalayaal iyo Walaalooyin qaaliga ah, waxaan jeclaan lahaa inaan idin siiyo sawir kooban oo ku saabsan wixii Rabbigu dhowaan riyo igu tusay. Waxaa lay tusay quruxda Ciise, iyo jacaylka ay malaa’igtu isu qabaan. Malaa’igtii waxay tidhi—Miyeydaan arkayn jacaylkooda?—raaca. Sidaas oo kalena waa in dadka Ilaah is jeclaadaan. Ha ka sii badnaato eeddu inay kugu dhacdo adiga qudhaada intii ay walaal ku dhici lahayd. Waxaan arkay in farriinta ah—‘iibiya waxa aad haysataan oo sadaqo bixiya’—aanay qaar ka mid ahi ku bixin iftiinkeedii cadcadaa; in ujeeddada runta ah ee erayadii Badbaadiyeheenna aan si cad loo soo bandhigin. Waxaan arkay in ujeeddada iibintu aanay ahayn in la siiyo kuwa awooda inay shaqeeyaan oo naftooda masruufaan; balse ay ahayd in runta la faafiyo. Waa dembi in lagu taageero oo lagu raaxeeyo shaqo-la’aanta kuwa awooda inay shaqeeyaan. Qaar waxay ku dadaaleen inay ka qayb galaan kulammada oo dhan; ma aha inay Ilaah ammaanaan, balse waxay u yimaadeen—‘kibista iyo kalluunka.’ Kuwaas waxaa aad uga sii wanaagsan inay guryahooda joogaan oo gacmahooda ku shaqeeyaan, —‘waxii wanaagsan,’ si ay u daboolaan baahiyaha qoysaskooda, oo ay u helaan wax ay ku bixiyaan taageeridda qaddiyadda qaaliga ah ee runta wakhtigan.

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Qaar, sidaan arkay, waxay ku qaldameen inay u tukadaan kuwa buka in la bogsiiyo iyagoo hortooda jooga kuwa aan rumaysnayn. Haddii mid naga mid ahi bukado, oo uu u yeedho waayeellada kiniisadda inay ku dul tukadaan, sida ku qoran Yacquub 5:14, 15, waa inaynu raacnaa tusaalaha Ciise. Isagu wuxuu kuwii aan rumaysnayn ka saaray qolka, dabadeedna wuxuu bogsiiyey kii buka; sidaas oo kale innaguna waa inaynu doonno in laynaga sooco rumaysadla’aanta kuwa aan iimaanka lahayn, marka aynu u tukanayno kuwa buka ee inaga dhex jooga.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Markaas ayaa dib laygu tusay wakhtigii Ciise xertiisii kelidood ula baxay qol sare, oo ugu horrayn cagahooda maydhay, dabadeedna siiyey inay cunaan kibistii la jejebiyey si ay u matasho jidhkiisii la jebiyey, iyo casiirka geedka canabka si uu u matalo dhiiggiisii daatay. Waxaan arkay in dhammaan ay tahay inay tan si garasho leh ugu dhaqaaqaan, oo ay arrimahan ku raacaan tusaalihii Ciise, oo marka ay gudanayaan qawaaniintan, ay tahay inay sida ugu macquulsan uga soocnaadaan kuwa aan rumaysnayn.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> Markaas ayaa lay tusay in toddobada belaayo ee ugu dambaysa la daadin doono ka dib markii Ciise ka baxo Quduuska. Malaa’igtii waxay tidhi—Waa cadhada Ilaah iyo Wanka tan keenta halaagga ama dhimashada kuwa sharka leh. Markay codka Ilaah maqlaan, quduusiintu waxay noqon doonaan kuwo xoog badan oo laga cabsado sida ciidan sita calammo; hase yeeshee markaas ma ay fulin doonaan xukunka qoran. Fulinta xukunku waxay ahaan doontaa dhammaadka kunka sannadood.

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> Markii quduusiinta loo beddelo aan-dhimasho, oo dhammaantood kor loo qaado, oo ay helaan kataaradahooda, taajajkooda, iwm., oo ay galaan Magaalada Quduuska ah, Ciise iyo quduusiintu waxay fadhiistaan xukun. Buugaagtii waa la furaa, kitaabka nolosha iyo kitaabka dhimashada; kitaabka noloshu wuxuu ka kooban yahay shuqullada wanaagsan ee quduusiinta, kitaabka dhimashaduna wuxuu ka kooban yahay shuqullada xun ee kuwa sharka leh. Buugaagtan waxaa lala barbar dhigay Kitaabka Sharciga, oo ah Baybalka, waxaana lagu xukumay sida ku qoran. Quduusiintu, iyagoo la midoobay Ciise, waxay xukunkooda ku ridaan kuwii sharka lahaa ee dhintay. Bal eega! ayuu malaa'igtii yidhi, quduusiintu waxay fadhiyaan xukun, iyagoo la midoobay Ciise, oo mid kasta oo kuwa sharka leh ku qiyaasa sida ay yihiin shuqulladii jidhka dhexdiisa lagu sameeyey, waxaana magacyadooda agtooda lagu qoro waxa ay tahay inay helaan marka xukunka la fulinayo. Tan, waxaan arkay, waxay ahayd hawsha quduusiinta ay Ciise kula jireen Magaalada Quduuska ah ka hor intaanay dhulka u soo degin, muddada kunka sannadood ah. Dabadeed dhammaadka kunka sannadood, Ciise, malaa'igaha, iyo quduusiinta oo dhan oo la jiraa waxay ka baxaan Magaalada Quduuska ah, oo intuu iyaga la soo degayo dhulka, kuwii sharka lahaa ee dhintay waa la soo sara kiciyaa, dabadeedna raggaas qudhooda ee — isaga muday,' marka la soo sara kiciyo, waxay isaga meel fog ka arki doonaan isagoo ammaantiisa oo dhan ku jira, malaa'igahana iyo quduusiintuna ay la jiraan, wayna u barooran doonaan isaga aawadiis. Waxay arki doonaan raadadkii musmaarrada ee gacmihiisa iyo cagihiisa, iyo halkii waranku dhiniciisa ka muday. Raadadka musmaarrada iyo warankuba markaas waxay noqon doonaan ammaantiisa. Waa dhammaadka kunka sannadood marka Ciise istaago Buur Saytuun, buurtiina kala dillaacdo, oo ay noqoto bannaan weyn, kuwa markaas cararana waa kuwa sharka leh ee hadda la soo sara kiciyey. Markaasaa Magaalada Quduuska ahi soo degtaa oo ku degtaa bannaanka.

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Markaas Shayddaanu wuxuu kuwii sharka lahaa ee la soo sara kiciyey ku beeraa ruuxiisa. Wuxuu ku sasabaa in ciidanka ku jira Magaalada uu yar yahay, oo ciidankiisuna weyn yahay, iyo in ay quduusiinta ka adkaan karaan oo ay Magaalada qabsan karaan. Intii Shayddaanu ciidankiisa ururinayey, quduusiintu waxay ku jireen Magaalada, iyagoo daawanaya quruxda iyo ammaanta Jannada Ilaah. Ciise ayaa madax u ahaa, isagoo hoggaaminaya. Si kedis ah ayuu Badbaadiyihii quruxda badnaa uga baxay kooxdayada; hase yeeshee wax yar dabadeed ayaannu maqalnay codkiisii macaanaa oo leh, —Kaalaya kuwiinna Aabbahay barakeeyeyow, dhaxla boqortooyada laydiin diyaariyey tan iyo aasaaskii dunida.’ Waxaannu isugu nimid Ciise agtiisa, oo isla markii uu xidhay albaabbadii Magaalada, habaarkii ayaa lagu dhawaaqay kuwii sharka lahaa dushooda. Albaabbadii waa la xidhay. Markaas quduusiintu waxay adeegsadeen baalashooda oo waxay u kaceen xagga sare ee derbiga Magaalada. Ciisena wuu la jiray iyaga; taajkiisuna wuxuu u ekaa mid dhalaalaya oo ammaan badan. Wuxuu ahaa taaj ku dhex jira taaj, tiradooduna toddoba bay ahayd. Taajajkii quduusiinta waxay ahaayeen dahabkii ugu daahirsanaa, oo xiddigo lagu qurxiyey. Wajiyadoodu ammaan bay la ifayeen, waayo waxay ku jireen ekaanta qumman ee Ciise; oo intay kor u kacayeen oo dhammaantood wadajir ugu dhaqaaqayeen xagga sare ee Magaalada, aragtidaas aad baan ula dhacay.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Markaas kuwa sharka leh waxay arkeen wixii ay lumiyeen; dabna Ilaah baa korkooda ka neefsaday, oo baabbi’iyey. Tanu waxay ahayd Fulinta Xukunka. Markaas kuwa sharka leh waxay heleen sidii quduusiintu, iyagoo midnimo kula jira Ciise, ugu qiyaaseen intii lagu jiray 1000-kii sannadood. Isla dabkii Ilaah ee baabbi’iyey kuwa sharka leh ayaa daahiriyeey dhulka oo dhan. Buurihii dillaacsanaa ee jeexjeexnaa waxay ku dhalaaleen kulayl daran, jawiguna sidoo kale, oo qoryihii engegnaa oo dhanna waa la wada gubay. Markaas dhaxalkayagii ayaa horteenna ka furmay, isagoo ammaan badan oo qurux badan; oo waxaan dhaxalnay dhulkii oo dhan oo la cusboonaysiiyey. Dhammaanteenna cod weyn baannu ku qaylinnay, Ammaanu ha ahaato, Halleeluuya.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Waxaan kaloo arkay in adhijirradu ay la tashadaan kuwa ay sabab u hayaan inay ku kalsoonaadaan, kuwaas oo ku jiray farriimaha oo dhan, oo ku adag runta wakhtigan taagan oo dhan, ka hor intaanay taageerin qodob cusub oo muhiim ah oo ay u malaynayaan in Kitaabku taageerayo. Markaas adhijirradu si buuxda ayay u midoobi doonaan, midnimada adhijirraduna waxaa dareemi doonta kiniisaddu. Waxaan arkay in hab caynkaas ahi uu ka hortagi lahaa kala-qaybsanaan murugo leh, markaasna ma jiri lahayn khatar ah in adhiga qaaliga ah la kala qaybiyo, oo iduhuna kala firdhaan iyagoo aan lahayn adhijir."—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Kadibna waxa uu ku soo gunaanadmayaa shan cutub oo kale oo aan sanduuq kuugu geliyey, maxaa yeelay shantan cutub ee maqaalka ka mid ahi waa kuwii ugu dambayntii geli doona Early Writings. Taas aawadeed ayaa shantan cutub ee ugu dambeeya sanduuqa loogu wareejiyey.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> “23-kii Sebtembar, Rabbigu wuxuu i tusay inuu gacantiisii mar labaad u fidiyey si uu u soo ceshado hadhaaga dadkiisa, iyo in dadaallada la labanlaabo wakhtigan ururinta. Wakhtigii kala firdhinta Israa’iil waa la dhuftay oo la jeexjeexay; laakiin imminka wakhtiga ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii loo sameeyey in runta la faafiyo saameyn yar oo keliya bay lahaayeen, wax yar bay qabteen ama waxba ma qaban; laakiin wakhtiga ururinta, markii Ilaah gacantiisa u taagay inuu dadkiisa ururiyo, dadaallada runta lagu faafinayo waxay yeelan doonaan saamayntii loogu talogalay. Kuwa oo dhammu waa inay ku midoobaan oo hawsha ku qiiro yeeshaan. Waxaan arkay inay ceeb tahay in qofna uu u tixraaco wakhtigii kala firdhinta tusaalooyin nagu hago imminka wakhtiga ururinta; waayo, haddii Ilaah aanu imminka wax ka badan noogu samayn inta uu markaas sameeyey, Israa’iil weligeed lama ururin lahaa. Sida ay lagama maarmaan u tahay in runta lagu daabaco warqad, ayay lagama maarmaan u tahay in lagu wacdiyo.”

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.

> “Rabbigu wuxuu i tusay in shaxdii 1843 uu gacantiisu hagaysay, iyo inaan qayb ka mid ah aan la beddelin; in tirooyinku ahaayeen sidii uu doonayay. In gacantiisu dul saarnayd oo qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.”

> "Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Markaasaan waxaan arkay, iyadoo la xiriirta “—Maalinlaha ah,” in erayga “—allabari” lagu daray xigmadda aadanaha, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey aragtideeda saxda ah kuwii bixiyey qaylada saacadda xukunka. Markii midnimadu jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee “—Maalinlaha ah;” laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana xigay gudcur iyo jahawareer.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Rabbigu wuxuu i tusay in waqtigu aanu tijaabo ahayn tan iyo 1844, oo waqtigu mar dambe weligii tijaabo ma noqon doono.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> Markaas waxaa la ii tilmaamay qaar ku jira qalad weyn, oo ah in quduusiintu weli ay tahay inay tagaan Yeruusaalemtii hore, iwm., ka hor intuusan Rabbigu iman. Aragti noocaas ah waxaa loogu talagalay inay maskaxda iyo xiisaha ka leexiso hawsha Ilaah ee wakhtigan taagan, oo ku hoos jirta farriinta malaa’igta saddexaad; waayo haddii ay tahay inaan tagno Yeruusaalem, markaas maskaxdeenna si dabiici ah halkaas bay ku jeedsan doontaa, hantideennana waxaa laga joojin doonaa adeegsiyo kale si quduusiinta loo geeyo Yeruusaalem. Waxaan arkay in sababta loogu daayay inay galaan qaladkan weyn ay tahay iyagoo aan qiran oo ka tegin khaladaadkoodii ay ku jireen sannado badan oo hore. Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Miyaad aragtaa iyaga? Ma garanaysaa waxa aan ka hadlayo?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Hagaag. Haddii aynu galno shantan cutub ee ugu dambeeya, waxaad arki doontaan waxyaalo qaarkood oo qoraalkii asalka ahaa kaga duwan kuwa aad ka heli doontaan Early Writings, bogga 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

DHAGAYSTAYAASHA KA TIMID: Haddaba, waxaad leedahay kuwa sanduuqa ku jiraa waa kuwii asalka ahaa?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Kuwan sanduuqa ku jira, waa shanta faqradood ee ugu dambeeya ee maqaalkan asalka ah, sanduuqanuna wuu ku wareegsan yahay. Shantan faqradood ayaa ugu dambayntii lagu daabacay Early Writings, bogga 74.

But, when was this printed, when was this written? November 1850.

Laakiin, goormaa tan la daabacay, goormaa tan la qoray? Nofeembar 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Sidaas awgeed, waxaan ku muujiyey far waaweyn waxyaalaha laga beddeli doono shantan faqradood. Arrintan waxaa ku dhici doona isbeddel qaab-beddel ah; maxaa yeelay, mustaqbalka aadka u dhow, sannadka 1851, buugga A Sketch of the Christian Experience and Views of Ellen G. White ayaa la daabici doonaa, waxaana shantan faqradood laga qaadi doonaa oo lagu dari doonaa A Sketch of the Christian Experience and Views of Ellen G. White. Halkaanna [maqaal ku jira Review and Herald, November 1850] ilaa A Sketch of the Christian Experience and Views of Ellen G. White, waxaa ka dhacay waxoogaa isbeddello tifaftireed oo yar-yar oo lagu sameeyey shantan faqradood. Dabadeedna, laga bilaabo A Sketch of the Christian Experience and Views of Ellen G. White ee 1851 ilaa Early Writings ee 1882, waxaa jiray isbeddello tifaftireed oo dheeraad ah, waana isbeddelladaas tifaftireed kuwa ka dhigaya Early Writings, bogga 74, mid qalloocan.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Sidaas darteed, shantan cutub oo gaagaaban ee ku soo gunaanadma qoraalkii asalka ahaa, cutubka koowaadna, “Sebtembar 23d, Rabbigu wuu i tusay . . . ,” taas waa la beddeli doonaa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Faqradaha xiga: “Markaasaan arkay . . .”; “Markaasaan arkay . . .”; “Rabbigu wuu i tusay . . .”; iyo, “Markaasaa fiiro gaar ah laygu jeediyey . . .”; waxyaalahan waxaa lagu sameeyaa wax-ka-beddello yaryar.

Shown Ten Primary Truths in Thirteen Paragraphs

Lagu Muujiyey Toban Runood oo Muhiim ah Saddex iyo Toban Cutub Ku Jira

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Laakiin, waxa aan doonayo inaad ku aragtaan saddex iyo tobankan tuduc ee maqaalka asalka ah, waxay ku muujisay toban qodob oo waaweyn.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Haddana waxaan xusuustaa sababta aan waxyaalahan u dhumucsiiyey. Ma aha sababta oo ah kuwani waa la beddeli doonaa. Waxaan idiin adkaynayaa wax, haddii aad arki doontaan, in saddex iyo tobankan faqradood lagu tusay tan . . . , lagu tusay tan . . . , lagu tusay tan . . . , lagu tusay tan. Oo markii hal shay la tusay, dabadeed markay nooga warranto, haddana waxaa la tusaa wax aan khasab ahaan ku xidhnayn wixii hadda ka hor la tusay: “Waxaa la i tusay tan . . . ; waxaa la i tusay tan . . . ; waxaa la i tusay tan . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Waad i baari kartaa oo adigu naftaada ayaad u akhrisan kartaa, laakiin iyada waxaa lagu tusay toban xaqiiqo oo aasaasi ah saddexdan iyo tobanka faqradood.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Waa kan wixii iyada la tusay. Waxaa la tusay wax ku saabsan jacaylka Ilaah, wax ku saabsan qurbaannada, wax ku saabsan salaadda loogu duceeyo kuwa buka, wax ku saabsan adeegga wadaagga quduuska ah, wax ku saabsan Toddobada Belaayo ee Ugu Dambeysa oo la xidhiidha Kun-sannadka, wax ku saabsan iftiin cusub, wax ku saabsan ururintii ka dambaysay 1844, wax ku saabsan hawsha daabacaadda, wax ku saabsan Jaantuskii 1843, wax ku saabsan “Maalinlaha,” wax ku saabsan “waqti” ahaan imtixaan, iyo wax ku saabsan xajka Yeruusaalem. Oo haddii aad si taxaddar leh u akhrido, tani ma aha socod fikir oo isku xidhan. Tani aad bay u tahay, “Wax baa la i tusay,” oo iyadu waxay qortaa wixii la tusay; oo waxaa la tusay wax aan daruuri ahaan isku xidhnayn. Waa inaad taas aragtaa; maxaa yeelay, markay bilaabaan inay faqradahan isu geeyaan, waxay bilaabaan inay abuuraan fikradda ah inay iyadu wax leedahay oo ay run ahaantii aanay odhan.

Review and Herald, November 1, 1850

Review and Herald, Noofambar 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Hagaag. U fiirso faqradaha koowaad ee shanta faqradood ee aynu ka shaqaynayno ee ka yimid Noofambar 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “Sebtembar 23-keedii, Rabbigu wuxuu i tusay inuu mar labaad gacantiisa u fidiyey inuu soo celiyo hadhaaga dadkiisa, iyo in dadaallada la labanlaabo wakhtigan ururinta. Wakhtigii kala firdhinta Israa’iil waa la garaacay oo la kala jeexjeexay; laakiin hadda wakhtiga ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii loo galay in runta la faafiyo wax saamayn ah oo yar mooyaane ma lahayn, wax yar ama waxba ma ay qaban; laakiin wakhtiga ururinta, marka Ilaah gacantiisa u saaray inuu dadkiisa ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talogalay. Dhammaan waa in ay midoobaan oo ay hawsha ku dadaalaan. Waxaan arkay inay ceeb tahay in qofna uu wakhtigii kala firdhinta ugu soo daliisho tusaalooyin nagu xukuma hadda wakhtiga ururinta; waayo, haddii Ilaah aanu hadda wax ka badan waxa uu markaas sameeyey inoo samayn, Israa’iil weligeed lama ururin doono. Sida ay lagama maarmaan u tahay in runta lagu daabaco warqad, ayay sidoo kale lagama maarmaan u tahay in la wacdiyo.” —

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Jumladda ugu dambaysa ee cutubkaas waxay leedahay, “Waa sida ay lagama maarmaan u tahay in runta lagu daabaco warqad, sida loo wacdiyoba.” Hagaag. Fikraddan waa la dayici doonaa.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Faqradda labaad ee shanta aan ka fiirsanayno, meesha ay ku qoran tahay, “Rabbigu wuu i tusay,” waxaad arkaysaan inaan hoosta ka xarriiqay.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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."—

—“Rabbigu wuxuu i tusay in jaantuskii 1843 ay gacantiisu hagaysay, oo aan qayb ka mid ah aan la beddelin; in tirooyinkuna ahaayeen sidii uu doonayay. In gacantiisu ku dul jirtay oo qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Sababta aan wax uga hoos xarriiqay afartan tuduc ee ku yaal dusha boggan waa in kuwaasu mari doonaan wax-ka-beddello tafatireed marka dib loogu daabaco A Sketch of the Christian Experience and Views of Ellen G. White sannadkii 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Hagaag. “Rabbigu wuu i tusay,” waa la beddeli doonaa; “gacantiisa” waa la beddeli doonaa; “in aan qayb ka mid ahi isbeddelin” waa la beddeli doonaa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Markaas cutubka xiga ee far waaweyn lagu muujiyey [cutubka afraad] ee bogga ku yaal wuxuu leeyahay,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Rabbigu wuxuu i tusay in Wakhtigu aanu imtixaan ahayn tan iyo 1844, oo wakhtigu mar dambe marnaba imtixaan ma noqon doono.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Sayidkuu i tusay,” taas waa la beddeli doonaa. Waxa ay samayn doonaan sannadka ku xiga ee A Sketch of the Christian Experience and Views of Ellen G. White, waxa ay qaadan doonaan faqradkaas hal-jumladeedka ah, oo waxa ay ku dari doonaan faqradkii ka horreeyey. Waxa ay ka dhigi doonaan hal faqrad.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Laakiin sidoo kale, haddii eray ama erayo la madoobeeyey, waxaa jiri doona isbeddello kale oo nooca qorista ah; waxaana idiin siin doonaa tusaale muujinaya waxa aan uga jeedo.

And in the third paragraph it says,

Oo cutubka saddexaadna waxa uu leeyahay,

—"Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Markaas waxaan arkay, marka laga hadlayo —Maalinlaha,’ in erayga —allabari’ lagu daray xigmadda dadka, oo uusan ka mid ahayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee arrintan kuwa ku dhawaaqay qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaan waxay ku midoobeen aragtida saxda ah ee —Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.”

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Markaas cutubka xiga ee far waaweyn lagu muujiyey [cutubka afraad] ee bogga ku yaal wuxuu leeyahay,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Rabbigu wuxuu i tusay in wakhtigu aanu imtixaan ahayn tan iyo 1844, oo wakhtigu mar dambe weligiisna aanu mar kale imtixaan noqon doonin.”—

"The Lord showed me," that is going to be changed.

“Sayidku wuxuu i tusay,” taas waa la beddeli doonaa.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Waxa ay samayn doonaan sannadka xiga ee *A Sketch of the Christian Experience and Views of Ellen G. White*, waxay qaadan doonaan faqradkaas hal-jumladeedka ah, waxayna ku dari doonaan faqradkii ka horreeyey. Waxay ka dhigi doonaan hal faqrad.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Oo waxay beddeli doonaan “Rabbigu wuu i tusay” oo ka dhigi doonaan “Anigana waa la i tusay.” Hagaag? Waxay labadaas faqradood ka dhigi doonaan hal faqrad, waxayna u beddeli doonaan, “Anigana waa la i tusay,” sannadkii 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Markaas waxaa fiiro gaar ah la ii jeediyey qaar ku jira qaladka weyn oo ah in quduusiintu weli ay tahay inay tagaan Yeruusaalemtii hore, iwm., ka hor intuusan Rabbigu iman. Aragti caynkaas ah waxaa loo habeeyey inay maskaxda iyo danaynta ka weeciso hawsha Ilaah ee hadda taagan, oo ku hoos jirta farriinta malaa’igta saddexaad; waayo, haddii ay tahay inaan tagno Yeruusaalem, markaas maskaxdeennu si dabiici ah halkaas bay ahaan doontaa, hantideennana waa laga joojin doonaa adeegsi kale si quduusiinta loo geeyo Yeruusaalem. Waxaan arkay in sababta loogu daayey inay ku dhacaan qaladkan weyn ay tahay iyagoo aan qiran oo ka tegin qaladaadkoodii ay ku jireen sannado badan oo la soo dhaafay.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Laakiin, markaad gaadhaan Early Writings, ma ogtihiin waxa ay sameeyaan? Waxay ka saaraan weedha “I was also shown,” halkaas oo ku jirta Early Writings, tuducdan keliya, oo ay ku qoran tahay, “Markii midnimo jirtay ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee —Daily,’ laakiin tan iyo 1844, jahawareerkii dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.” Waxay ka saareen “I was also shown,” jumladda xigtana waa, “time had not been a test since 1844.” Si kedis ahna mar dambe ma ogaanaysid in fikirkan ah in wakhtigu aanu imtixaan ahayn tan iyo 1844 uu ka mid yahay waxyaalihii si gaar ah loo tusay iyada. Waxaad rumaysanaysaa in tani qayb ka ahayd iftiinkeedii ku saabsanaa Daily-ga, ee ahayd in aragtida khaldan ay dhalisay jahawareer.

That is not the original. You have the original. Check it out.

Taasi ma aha kii asalka ahaa. Waxaad haysataa kii asalka ahaa. Hubi.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Tallaabada Xigta (Tallaabada Labaad)—1851 Dulmar Kooban oo ku Saabsan Khibradda Masiixiga ah iyo Aragtiyaha Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Markaas hoosta tan, waxaad haysataan, Qoraal Kooban oo ku Saabsan Waaya-aragnimada Masiixiga iyo Aragtida Ellen G. White, oo la daabacay 1851; waxaadna haysataan kala-faahfaahinta isbeddelladii dhacay, waxaana jira isbeddel aad iyo aad muhiim u ah.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should 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.

“Sebtembar 23-keedii, Rabbigu wuxuu i tusay [hore—“i tusay”] inuu gacantiisii mar labaad u fidiyey inuu soo celiyo hadhaaga dadkiisa, iyo in dadaallada ay tahay in laba-laabo wakhtigan isu-ururinta. Wakhtigii kala firdhinta, Israa’iil waa la garaacay oo la kala jeexjeexay; laakiin hadda wakhtiga isu-ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala firdhinta, dadaalladii la sameeyey si runta loo faafiyo wax yar mooyaane saameyn ma lahayn, wax yar ama waxba ma ay qaban; laakiin wakhtiga isu-ururinta, markii Ilaah gacantiisa u taagay inuu dadkiisa isu keeno, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talogalay. Dhammaan waa inay ku midoobaan oo ay xamaasad ku lahaadaan hawsha. Waxaan arkay inay khalad tahay in qofna uu u noqdo wakhtigii kala firdhinta tusaalooyin innagu hago hadda wakhtigan isu-ururinta; waayo, haddii Ilaah uusan hadda innaga wax ka badan noo samayn intuu markaas sameeyey, Israa’iil weligeed lama soo ururin lahaa. [La saaray: Waa sida lagama maarmaanka u ah in runta lagu daabaco warqad, sida loogu wacdiyo.] [Faqrado la isu geeyey] Waxaan arkay [hore—“Rabbigu wuxuu i tusay] in jaantuskii 1843 uu ku hagayey gacanta Rabbiga, [hore—“gacantiisa”] iyo inaan la beddelin; [hore—“qayb ka mid ah lama beddeli karo”] in tirooyinku ahaayeen sida uu doonayay. In gacantiisu korkooda ahayd, oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan qofna u arki karin, ilaa gacantiisa la qaaday.”

"Then I saw in relation to the —Daily,' 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Markaas waxaan arkay, marka la xidhiidho “—Maalinlaha ah,” in erayga “—allabari” lagu daray xigmadda dadka, oo aanu ka mid ahayn qoraalka; iyo in Rabbigu siiyey aragtida saxda ah ee arrintaas kuwii ku dhawaaqay qaylada saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee “—Maalinlaha ah”; laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana raacay gudcur iyo jahawareer. [Faqradaha la isku daray] Waxaan kaloo arkay [Hore—“Rabbigu wuu i tusay”] in wakhtigu aanu imtixaan ahayn tan iyo 1844, oo wakhtiguna mar dambe weligiis imtixaan ma noqon doono.] A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Waqti aan La Xidhiidhin Fariinta Malaa’igta Saddexaad

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White waxay lahayd aragti ka duwan aragtidii ay lahayd ee ugu dambayntii ku dambaysay Early Writings. Waxay lahayd dhowr aragtiyood; hase yeeshee, waxay lahayd aragti gudaheeda lagu sheegay wax; waxaa loo sheegay hal faqrad, wayna qortay.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Rabbigu wuxuu i tusay in farriinta malaa’igta saddexaad ay tahay inay baxdo oo lagu dhawaaqo carruurta Rabbiga ee kala firidhsan, iyo inaan lagu xidhin waqti; waayo, mar dambe wakhti imtixaan noqon maayo. Waxaan arkay in qaar ay ku dhacayeen kicin been ah oo ka dhalanaysa ku wacdinta waqti; in farriinta malaa’igta saddexaad ay ka xoog weyn tahay intii waqti keeni karo. Waxaan arkay in farriintani ay ku taagan karto aasaaskeeda qudheeda, iyo inaanay u baahnayn wakhti si uu u xoojiyo, iyo inay ku bixi doonto xoog weyn, oo ay qabsan doonto shaqadeeda, oo lagu soo gaabin doono xaqnimo.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Maxay halkaas kaga hadlayso? Inaanan mar dambe weligeen fariinta Malaa'igta Saddexaad ku xidhiidhin wakhti, sax?

Amen? Are you with me?

Aamiin? Ma ila jirtaan?

Where do you find this? Where is it located?

Xaggee baad ka helaysaa tan? Xaggee ayay ku taallaa?

FROM THE AUDIENCE: (No response.)

KA SOO JEEDA DHEGAYSATAYAASHA: (Jawaab ma jiro.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

KA TIRSAN DHAGEYSTAYAASHA: Sawir Kooban oo ku Saabsan Waayo-aragnimada iyo Aragtiyaha Masiixiga.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Qeexid Kooban oo ku Saabsan Waayo-aragnimada Masiixiga iyo Aragtiyaha Ellen G. White, bogga 48, bogga 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Hagaag. Xaggee baynu ka helaynaa tuducan aynu ka hadlayno ee laga soo qaatay Review and Herald, Noofambar 1850; xaggee buu kaga yaal A Sketch of the Christian Experience and Views of Ellen G. White? Hagaag, waxa uu ku yaal, haddii aad dib ugu noqotaan qoraalladiinna, A Sketch of the Christian Experience and Views of Ellen G. White, bogga 61 iyo bogga 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Waxaad haysataan aragti ku jirta A Sketch of the Christian Experience and Views of Ellen G. White oo lagu diiwaangeliyey bogga 48; dabadeedna waxaad haysataan aragtida ugu dambayntii ku bixi doonta Early Writings, bogagga 61 iyo 62. Waxaa u dhexeeya 13 ama 14 bog, sax?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Oo maxay samayn doonaan markay timaaddo Early Writings? Waxay ka soo qaadi doonaan tuducan bogga 48, waxayna gelin doonaan isla markiiba ka dib hadalkeedii ahaa in wakhtigu aanu mar dambe ahayn imtixaan. Waxay isku dari doonaan laba riyo oo waxyoon ah.

Are you following what I mean?

Ma waxaad la socotaa waxa aan ula jeedo?

MAN IN THE AUDIENCE: Yes.

NIN KA MID AH DADWEYNAHA: Haa.

Are you following what I mean?

Ma raacaysaa waxa aan ula jeedo?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

QOFKA LALA HADLAYO DHEGEYSTAYAASHA DHEXDOODA: (Xaqiijin.)

Okay, because you are the one that I am seeing less confirmation with.

Hagaag, maxaa yeelay adiga ayaa ah kan aan ka arkayo xaqiijin ka yar.

The Last Step (Step Three)—1882 Early Writings

Tallaabadii Ugu Dambaysay (Tallaabada Saddexaad)—Qoraalladii Hore 1882

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Hagaag. Haddaba, waxaan ku soo noqday bogga 6aad ee qoraalladiinna; oo hadda waxaad mar kale haysataan Early Writings.

> "September 23, . . . 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.

> “Sebtembar 23, . . . Waxaa lay tusay in jaantuskii 1843 uu hagayey gacanta Rabbigu, iyo inaan wax laga beddelin; in tirooyinku ahaayeen sidii Isagu doonayay; in gacantiisu dul saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.

> "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.

> Markaas waxaan arkay, marka la eego “joogtada” (Daniel 8:12), in erayga “allabari” lagu daray xigmadda dadka, oo aanu ka mid ahayn qoraalka, iyo in Rabbigu uu aragtida saxda ah ka siiyey kuwii bixiyey qayladii saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen aragtida saxda ah ee “joogtada”; laakiin jahawareerkii ka dambeeyey 1844, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer. Waqtigu imtixaan ma ahayn tan iyo 1844, mana ahaan doono mar dambe imtixaan.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Rabbigu wuxuu i tusay in farriinta malaa’igta saddexaad ay tahay inay tagto oo lagu dhawaaqo carruurta Rabbiga ee kala firidhsan, laakiin waa inaan lagu xidhin waqti. Waxaan arkay in qaar ay gelayeen kiciitaan been ah oo ka dhalanaya wacdinta waqtiyada; laakiin farriinta malaa’igta saddexaad way ka xoog badan tahay inta waqti xoojin karo. Waxaan arkay in farriintani ay ku taagnaan karto aasaaskeeda qudheeda oo aanay waqti ugu baahnayn inuu xoojiyo; iyo inay ku bixi doonto awood weyn, oo ay gudan doonto hawsheeda, oo lagu soo gaabin doono xaqnimo.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Markaas waxaa laygu fiiqay kuwo ku jira qalad weyn oo ah inay rumaysan yihiin in waajibkoodu yahay inay aadaan Yeruusaalemtii hore . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . 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." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Sababta tan loo adkeeyey far waaweyn ayaa ah tan: qodobkan halkan ku qoran ee leh, “. . . Markii midnimo jirtay, ka hor 1844, ku dhowaad kulligood waxay ku midoobeen aragtida saxda ah ee —‘maalinlaha’; laakiin jahawareerkii jiray tan iyo 1844 dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana raacay gudcur iyo wareer. Wakhtigu imtixaan ma ahayn tan iyo 1844, mar dambena imtixaan noqon maayo.” waxaad u baahan tahay inaad xusuusnaato in markii hore, diiwaankeedii ugu horreeyey ee aragtidan, ay tidhi, “Waxaa la i tusay in wakhtigu imtixaan ahayn tan iyo 1844,” taasuna waxay ahayd qodob ka duwan. Waxay hubisay in kala sooc uu u dhexeeyey wixii la tusay ee ku saabsanaa Maalinlaha iyo wixii iyada laga tusay ee ku saabsanaa in wakhtigu imtixaan yahay; iyo in qodobka xiga, oo ka hadlaya inaan wakhti lagu xidhin Fariinta Malaa’igta Saddexaad, aanu ku jirin aragtidii asalka ahayd. Waxay ku taallay bogga 48 ee Life Sketches, ee ma ahayn bogagga 61 iyo 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Laakiin, markaad timaaddaan Early Writings sannadkii 1882, way isu geeyeen; sidaas darteedna, markaad gaadhaan 1930-meeyadii oo aad ku sii dhacaysaan gudcur qoto dheer oo ku dhex jira Adventism-ka, oo Willie White yidhaahdo in markaad baranaysaan Daily ay khasab tahay inaad ku barataan macnaha wakhtiga—“Waan ka xumahay, Willie, mas’uuliyaddaadu waxay ahayd inaad noqoto kii bixiya diiwaanka taariikheed ee saxda ah ee Ruuxa Waxsii-sheegidda. Waxay ahayd inaad noqoto kii difaaca Ruuxa Waxsii-sheegidda. Oo soo-bandhiggaaga Early Writings, bogga 75, waxaad iska indho tirtay ilihii asalka ahaa, ilahaas asalka ahaana waxay sheegayaan in markii aad soo qaadatay doodda ah in Daily ay khasab tahay in lagu eego macnaha wakhtiga ee Early Writings, 74, taasu gebi ahaanba run ma aha.”—Waa wax aan run ahayn! Laguma adkayn karo diiwaanka ku jira Ruuxa Waxsii-sheegidda. Laguma adkayn karo taariikhda muddadaas wakhtiga ah.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Hagaag. Qodobka 1aad, Sister White waxay sheegaysaa in uu jiro aragti sax ah oo ku saabsan Daily, sida ku qoran Early Writings, 74. Doodda ugu weyn ee markii dambe taariikhda lagu soo dhoodhoobay waa in markaad daraasayso tuduca ku qoran Early Writings, 74, ay khasab kugu tahay inaad geliso macnaha guud ee waqti‑cayimidda. Dooddaasu waa been-abuur; ma aha mid ansax ah!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Haddaba, hadda waxa aynu ku hadhnay oo keliya qodobkan ah in uu jiro aragti sax ah oo ku saabsan Daily-ga. Haye? Laakiin, waxa aynu ka qaadan doonnaa faqraddan hal fikrad oo kale.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Waxay leedahay, “Sebtembar 23-keedii, Rabbigu wuu i tusay . . . .” Sebtembar 23-keedii, goorma? 1850: “Sebtembar 23-keedii, 1850, Rabbigu wuu i tusay.”

What did He show her?

Muxuu iyada tusay?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Hagaag, mid ka mid ah waxyaalihii uu iyada tusay wuxuu ahaa in tan iyo 1844, aragtiyo kale oo ku saabsan “Maalinlaha” la qaatay.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Sebtembar 23, 1850, Rabbiguu i tusay . . . . Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee —Maalinlaha;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer. The Review and Herald, Nofeembar 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Maarso 1850 “Joogtada ahu” waa Quduuska Dhulka ku yaal

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Sidaas darteed, gunta hoose ee bogga 6 waxaad ku haysataan tuduc ka yimid Review and Herald ee Maarso 1850, waana maqaal uu qoray David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> Isaguna [Daani’eel] wuxuu kaloo arkaa isla xooggaas dulmiga badan —oo iska hortaagaya Amiirka amiirrada;’ sidaasna ku soo afjaraya sharci ahaanshaha dhammaan allabaryadii maalinlaha ahaa ee Siinaay lagu amray in maalin kasta loo dhawro ilaa Farcanku yimaado. Halkan Masiixa, oo ah xaqiiqada, ama allabariga weyn ee ka-hor-ekaanta dhammaystira, waxaa dilay askartii Roomaanka. Sidaas daraaddeed Rooma ayaa —allabarigii maalinlaha ahaa la qaaday,’ oo meeshiisii quduuska ahaydna waxaa dumiyey Tiitos, oo ahaa jeneraalkii Roomaanka, markii uu baabbi’iyey magaalada Yeruusaalem iyo macbudkii Ilaah oo ay ku jirtay —meesha quduuska ah.’ Halkan ayaa ka billowday rumoobidda bayaankii nebinnimada ee Masiixa. Oo waxay ku dhici doonaan afka seefta, oo maxaabiis ahaan baa loogu kaxayn doonaa quruumaha oo dhan, Yeruusaalemna waxaa ku tuman doona dadka aan Yuhuudda ahayn, ILAA WAKHTIYADA QURUUMAHU AY DHAMMAADAAN.’ Luukos 21:24.” David Arnold, Review and Herald, Maarso 1850, Volume 1, Number 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Maqaalkan Daa’uud Arnaald wuxuu ku barayaa in “Maalinlaha” ku xusan Kitaabka Daanyeel uu u taagan yahay macbudkii Yuhuudda ee Yeruusaalem, kaas oo Roomaankii jaahilka ahaa ay ka qaadeen sannadkii 70 Miilaadiga.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Sebtembar 1850 “Maalinlaha” waa Adeegga Masiixa ee Quduuska ah

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Markaas bishii Sebtembar 1850, isla sannadkaas—oo weliba, yaa ahaa tifaftiraha Review and Herald sannadkii 1850? Magaciisu wuxuu ahaa James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Sidaas darteed, bishii Sebtembar ee sannadkii 1850, James White wuxuu daabacay maqaal uu qoray Crosier, kaas oo baraya in “the Daily” ay ka dhigan tahay adeegga Masiix ee meesha quduuska ah.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Haddaba, James White si toos ah uma baro arrintan, laakiin dadku waxay ka qaataan macnaha laga dheehan karo halkaas oo waxay yidhaahdaan in taasi tahay waxa uu barayo. Oo maxaan sidan u leeyahay? Waxaan sidan u leeyahay sababtan awgeed: Bishii Sebtembar ee 1850, Sister White waxay tidhi tan iyo 1844 aragtiyo kale oo ku saabsan “the Daily” ayaa lagu qaatay gudcur, jahawareerna wuu ka dhashay.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Labadan aragtiyood [Arnold iyo Crosier] ma aha aragtidii Hogaamiyayaashii Hore ee ahayd in “Maalinlahu” yahay Heerkici.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Bogga 7 waxaad ku haysaan labada faqradood ee maqaalka Crosier, halkaas oo uu ka soo qaadanayo in “Daily”-gu yahay adeeggii Masiixa ee Quduuska.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—Oo meeshiisii Quduuska ahaydna waa la dumiyey;” Daanyeel 8:11. Duminitaankan wuxuu dhacay wakhtigii iyo iyada oo loo marayo awooddii Rooma; sidaas daraaddeed, Quduuska qoraalkan lagu sheegay ma ahayn Dhulka, mana ahayn Falastiin, maxaa yeelay kii hore waxaa la dumiyey xilligii dhicitaankii, in ka badan 4,000 oo sano ka hor, kii dambena maxaabiisnimadii, in ka badan 700 oo sano ka hor dhacdada tuducan, midkoodna laguma dumin gacanta Rooma.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Meesha quduuska ah ee la tuuray waa kan Isaga uu Rooma isu weyneeyey hortiisa, kaas oo ahaa Amiirkii ciidanka, Ciise Masiix; Bawlosna wuxuu ina barayaa in meeshiisa quduuska ahi jannada ku taal. Haddana, Daanyeel 11:30–31, —Waayo, maraakiibta Kiitiim ayaa ku iman doona isaga, sidaas daraaddeed wuu murugoon doonaa oo soo noqon doonaa, oo cadho (usha wax lagu edbiyo) ayuu u qaadi doonaa axdiga quduuska ah (Masiixiyadda), sidaasuu yeeli doonaa; xataa wuu soo noqon doonaa oo xiriir buu la yeelan doonaa kuwa (wadaaddada iyo kiniisadaha) ka taga axdiga quduuska ah. Oo ciidan (madani iyo diini ah) ayaa dhiniciisa istaagi doona, oo iyagu (Rooma iyo kuwa ka taga axdiga quduuska ah) waxay nijaasayn doonaan meesha quduuska ah ee xoogga.’ Maxay ahayd waxan ay Rooma iyo rasuullada Masiixiyaddu si wadajir ah u nijaasayn lahaayeen? Isbahaysigan waxaa laga sameeyey ka gees ahaanshaha —axdiga quduuska ah’, oo waxay nijaaseeyeen meesha quduuska ah ee axdigaas; taas oo ay samayn kareen sida ay u nijaasayn karaan magaca Ilaah; Yeremyaah 34:16; Ezekiel 20; Malaakii 1:7. Tani waxay la mid ahayd meel ka dhac ama cayid magiciisa. Dareenkan ayay bahalkan —siyaasadeed-diineed’ u nijaaseeyeen meesha quduuska ah, (Muujintii 13:6), oo uga soo tuureen meesheedii jannada, (Sabuur 102:19; Yeremyaah 17:12; Cibraaniyada 8:1–2) markay Rooma ugu yeedheen magaalada quduuska ah, (Muujintii 21:2) oo ay halkaas Baadariga ku caleemo saareen cinwaannada, —Rabbi Ilaaha ah ee Baadariga’, —Aabbaha Quduuska ah’, —Madaxa Kaniisadda’, iwm., oo halkaas, ee —macbudka Ilaah’ ee been-abuurka ah, uu ku andacoodo inuu sameeyo waxa Ciise dhab ahaan ku sameeyo meeshiisa quduuska ah; 2 Tesaloniika 2:1–8. Meesha quduuska ah waxaa lagu tuntay cagaha hoostooda (Daanyeel 8:13), taas oo la mid ah sidii Wiilka Ilaah loogu tuntay. (Cibraaniyada 10:29.)” O. R. L. Crosier, —Meesha Quduuska ah’, Review and Herald, September, 1850.

The Logic of James White

Caqliga James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Maxaa ku kallifi lahaa James White inuu daabaco maqaalkan haddii uu si ka wanaagsan u ogaa? Sababta arrintan waxay ku qoran tahay “Mantiqii James White” ee qoraalladaada.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Waxii ugu horreeyey ee la daabacay ka dib Niyad-jabkii waxaa la yidhaahdaa A Word to the Little Flock, waxaana saddexdii qof ee qoraayaasha ka ahaa daabacaaddaas ay ahaayeen James iyo Ellen White iyo Joseph Bates. Waxii ugu horreeyey ee ay dadkaas, kuwa jidka ku sii socday, daabaceen ka dib Oktoobar 22, 1844, wuxuu ahaa maqaalkan; maqaalkanna Walaasha White waxay ku taageeraysaa aragtida Crosier—ma aha aragtidiisa ku saabsan Daily, balse waa aragtidiisa ku saabsan Masiixa oo ka guuraya Goobta Quduuska ah una guuraya Goobta Quduusyada ugu Quduusan.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Ogow, tani waa Sister White. Tani waa sababta James White uu u raalli ka ahaa inuu daabaco maqaalka Crosier; waxay leedahay,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Waxaan rumaysanahay in Quduuska, oo la daahirinayo dhammaadka 2300ka maalmood, uu yahay Macbudka Yeruusaalemta Cusub, kaas oo Masiixu ka yahay adeege.”—tan waa Ellen White—“Rabbigu wuxuu i tusay riyo, in ka badan hal sano ka hor, in Walaal Crosier uu haystay iftiinka runta ah ee ku saabsan daahirinta Quduuska, iwm.; iyo in ay ahayd doonistiisa in Walaal C. qoro aragtida uu noogu soo bandhigay Day-Star, Extra, February 7, 1846. Waxaan dareemayaa in Rabbigu si buuxda ii siiyey amar aan ku talin karo Extra-gaas quduus kasta.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

Waxaan ku baryayaa in sadaradan ay kuu noqdaan barako adiga, iyo dhammaan carruurta qaaliga ah ee akhrisan kara. Eray ku Socda Adhiga Yar, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Sidaas darteed, dadku xataa ilaa maanta, qaar ka mid ah taariikhyahannada casriga ah ee Adventism-ka waxay yidhaahdaan, “Bal halkaas fiiriya. Ellen White waxay si buuxda oo aan kala reeb lahayn u ansixinaysaa maqaalka Crosier; sidaas darteedna, wixii Crosier ka yidhi Daily-ga oo ah adeegga Masiixa ee Macbudka waa inay run noqdaan.” Markay sidaas yidhaahdaanna, waxay si khaldan u matalayaan taariikhda; maxaa yeelay, maqaalka Crosier wuxuu ka koobnaa siddeed qaybood, bilowgiisiina Adventist-adu waxay fahmeen in afar ka mid ah qaybahaas ay ahaayeen gudcur dhan oo dhan, weligoodna, weligoodba, weligood laguma daabicin mar kale Adventism-ka.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Tusaale ahaan, mid ka mid ah mowqifyadiisii ku jiray maqaalkaas wuxuu ahaa in marka Ciise soo noqdo ay jiri doonto kun sannadood oo nabad ah. Adventist-yadu taas ma rumaysna, weligoodna ma ay rumaysnayn. Fahamkaas waa faham uu William Miller diiday, taas oo dhab ahaan William Miller gelinaysa jidkii saxda ahaa ee runta lagu garan lahaa. Waxbariddaasi waa mid ka mid ah waxbarisaha si toos ah uga soo horjeeda fahamka Millerite-ka.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Sidaas darteed, markii Crosier uu la soo baxo maqaalkan siddeedda qaybood ka kooban, isla markiiba way garanayaan in afar ka mid ah qaybahan aan dib loo daabici karin.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Laakiin, James White wuxuu daabacayaa qaybta uu Crosier ka soo qaadanayo in allabariga joogtada ahi yahay adeegga Masiixa ee meesha quduuska ah; hase yeeshee, wuxuu dib u daabici doonaa oo keliya afartaas qaybood. Ma daabici doono afarta kale. Hase yeeshee, si James White dib ugu daabaco afarta qaybood ee Crosier, waa inuu ku daabacaa laba tirsiyadood. Wuxuu ku qasbanaaday inuu laba jeer daabaco Sebtembar 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Ma jirin meel ku filan oo ku jirtay wargeyskiisii Review and Herald bishii Sebtembar 1850, sidaas darteed wuxuu daabacay laba cadad oo Review and Herald ah bishii Sebtembar 1850 si uu u wada geliyo maqaalka Crosier ee ku saabsanaa Masiixa oo ka guuraya Quduuska una guuraya Quduusyada ugu Quduusan.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Haddaba, waxaad ka ogaan doontaa qoraalka Gerard Damsteegt in uu bixinayo qiimayn taariikheed oo muujinaysa in Adventist‑yadu mar walba ay garanayeen in ay jireen qaybo ka mid ah maqaaladii Crosier oo khaldan, sidaas darteedna aan dib loo daabici karin.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Waxay [Ellen Harmon] tidhi: —Rabbigu wuxuu igu tusay muujin, in ka badan hal sano ka hor, in Walaal Crosier uu haystay iftiinka runta ah ee ku saabsan nadiifinta Quduuska, iwm.; oo ay ahayd doonistiisa in Walaal C. uu qoro aragtida uu noogu soo bandhigay Day Star Extra, February 7, 1846. Waxaan si buuxda uga haystaa amar Rabbiga ka yimid inaan ku taliyo Extra-gaas quduus kasta’ (Warqad. E. G. White to Curtis, Word to the Little Flock, 12). Toddobaadka-maalin Adventist-yadu badanaa waxay fasireen bayaankan inuu ka dhigan yahay in soo-jeedinnadii Crosier aanay ka madhnayn khaladaad, balse in dooddiisii waaweynayd ee ku dhisnayd tusaalooyinka noocyeed ay sax ahayd. Dib-u-daabicitaannada maqaalka waxay ka tageen dhinacyadii ay u arkayeen inaanay sax ahayn.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Marna Ma Daabici Karin Dukumentiisii Dhamaystirnaa

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Haddaba, bogga xigta waxaad ku haysataa W. A. Spicer oo marag ka bixinaya isla arrintaas: Waxay had iyo jeer ogaayeen in maqaalladii Crosier khalad ku jireen, mana ayan marna dib u daabicin afartaas qaybood.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Nasiib darro, Crosier oo dhallinyaro ahi wuxuu ku socday iftiinka runta Sabtida wakhti aad u gaaban oo keliya. Dabadeed wuxuu diiday waxbariddii quduuska ahayd ee macbudka oo uu isagu ka qayb qaatay dejinteeda. Walaalaheennii hormuudka ahaa waxay dhowr jeer ku daabaceen faalladiisii ku saabsanayd macbudka wargeysyadoodii hore, hase yeeshee marna ma ay awoodin inay dib u daabacaan dukumentiisii oo dhammaystiran. Gudihiisa wuxuu ku daray faallada macbudka fikrado ku saabsan wakhtiga iman doona—kun-sano xilliyeed ah, oo leh waqti sharaf leh oo ka dhici doona dhulkan marka Imaatinka Labaad yimaado. Waxyaalahan walaalaheen had iyo jeer way ka tageen. Waxbarisyadan ku saabsan wakhtiga iman doona meel kasta ayay ku faafeen waagaas. Caqiidadaasi marnaba kuma habboonayn farriinta imaatinka ee qeexan; waxaana shaki la’aan khamiirkan qaladku ka qayb qaatay in ragga da’da yar laga leexiyo runta Sabtida iyo runta macbudka. Wax yar dabadeedna wuxuu isu rogay mucaaradad qadhaadh oo ka dhan ah dhaqdhaqaaqeennii hore.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Ujeeddadu waa tan: waxaa jira dad maanta jooga oo qaata taageeradii Walaasha White ee maqaalka Crosier ku qoran A Word to the Little Flock, dad sida Heidi Heikes, Heidi Heikes oo wata buuggiisa nacasnimada ah ee ku saabsan in “Daily”-gu yahay adeegga Masiixa ee Quduuska. Tani waa mid ka mid ah doodihiisa.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Dadka sidan yeelaa waxay iska indhatirayaan xaqiiqooyinka taariikhiga ah. Marnaba ma ay daabici karin mar kale dhammaan maqaalada Crosier. In lagu adkaysto in taageeradii Ellen White ee ku qornayd A Word to the Little Flock ay tahay taageero guud oo aan kala sooc lahayn oo loo fidiyey mowqifka Crosier, waxay la mid tahay in lagu adkaysto in Adventist-ku rumaysan yihiin in ay jiri doonto kun sannadood oo nabad ah. Waa dood nacasnimo ah.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Waa marin-habayn taariikheed, waxaana loo sameeyaa in dadka la khiyaaneeyo oo jahawareer iyo mugdi loo abuuro.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Sidaas darteed, waxaad haysataan laba taariikhyahan, Spicer oo geeriyooday iyo Damsteegt oo weli nool; hase yeeshee, waxaan idiin xaqiijinayaa in Spicer ama Damsteegt midkoodna aanu igu raaci lahayn waxa aan soo bandhigayo. Hagaag, ma ay yeeli lahaayeen. Marka, waxaad haysataan laba taariikhyahan oo iska soo horjeeda kuwaas oo ku waafaqsan waxa aan idiin sheegayo. Ma jiro wax cudurdaar ah haba yaraatee oo lagu qaato in Ellen White taageerideedii maqaalka Crosier ay ka dhigan tahay in wax kasta oo ku jiray ay ahaayeen kuwo kaamil ah.

The Advent Review—Volume 1, Auburn NY, Number 3

Dib-u-eegista Adventiga—Mugga 1, Auburn NY, Lambarka 3

The Advent Review—Volume 1, Auburn NY, Number 4

Dib-u-eegista Advent-ka—Mugga 1aad, Auburn NY, Lambar 4aad

The Advent Review—Volume 1, Auburn NY, Number Special

Dib-u-eegista Adventiga—Mugga 1aad, Auburn, NY, Tirsiga Gaarka ah

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Markii James White bilaabay inuu daabaco maqaalka Crosier bishii Sebtembar ee 1850, ee The Review and Herald, kaas oo ahaa Muggii 1aad, Lambarka 3aad.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Laakiin, ma uusan awoodin inuu dhammaantiis ku soo wada geliyo Jilidkii 1aad, Lambarka 3aad; sidaas darteed, wuxuu maqaalka ku dhammaystiray Jilidka 1aad ee The Review and Herald, Lambarka 4aad. Oo goormuu taas sameeyey? Bishii Sebtembar ee 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Haddaba, maxaa dhacay Sebtembar 1850? Walaashii White waxay lahayd riyo muujin ah oo leh, “Sebtembar 23, 1850, Rabbigu wuu i tusay . . . . Markii midnimo jirtay, ka hor 1844, ku dhowaad kulligood waxay ku midoobeen fahamka saxda ah ee —Daily;’ laakiin tan iyo 1844, jahawareerka dhexdiisa, aragtiyo kale ayaa la qaatay, oo gudcur iyo jahawareer baa ka daba yimid. The Review and Herald, Nofeembar 1850.”

Who was her husband? He was the editor of The Review and Herald.

Yuu ahaa ninkeedii? Wuxuu ahaa tafatiraha The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Haddaba, muxuu sameeyey markii naagtiisu tidhi, “Ma taqaan wixii Rabbigu hadda ii sheegay, James? Waxaa la ii sheegay in aanan ahayn in aynu soo bandhigno aragtiyada ku saabsan Daily-ga ee ka hor imanaya fahamkii Hormuudyada oo ahaa in Daily-gu yahay Jaahilnimo, maxaa yeelay waxay keenaysaa gudcur iyo jahawareer.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Haddaba, maxay James White sameeyey? Bishii Sebtembar ee 1850kii wuxuu daabacay Review and Herald kale, saddex hal bil gudaheed. Waxaa loo yaqaan Mugga 1aad, Daabacaadda Gaarka ah.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Oo muxuu sameeyey? Wuxuu dib u daabacay maqaalka Crosier oo ka saaray wixii Crosier ka yidhi “Daily”-ga!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Walaalayaal iyo Walaalooyin, tani waa caddayn taariikheed oo muujinaysa in James iyo Ellen White ay garteen in aragtidii Crosier ee ku saabsan “Maalinlaha” ay khalad ahayd, ayna keentay gudcur iyo jahawareer.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Oo maxay ahayd aragtidii Crosier ee ku saabsan “Maalinlaha”? Inay ahayd adeegga Masiixa ee Macbudka.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Sidaas darteed, buugga Early Writings, bogga 74, marka ay tidhaahdo, “Sebtembar 23-keedii, Rabbigu wuxuu i tusay in Millerites-ku ay haysteen fahamka saxda ah ee Daily-ga,” caddaynta taariikhiga ahi waxay tahay in Millerites-ku ay fahmeen—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Haddaba, Walaalayaal, Haddaba, Walaalayaal, ha seegina xaqiiqadan: Waa maxay tan: Sebtembar 1850 Walaasha White waxaa loo muujiyey in tan iyo 1844 aragtiyo kale oo ku saabsan Daily la qaatay; Maay 1850, Arnold wuxuu Daily u soo bandhigay meeshii quduuska ahayd ee Yuhuudda; Sebtembar 1850, qaybta 1aad ee 2 ka kooban ee maqaalka Crosier ayaa la daabacay, iyadoo ku jirto soojeedintiisa Daily oo ah adeegga Masiixa ee Meesha Quduuska ah; Sebtembar 1850, qaybta 2aad ee 2 ka kooban ee maqaalka Crosier ayaa la daabacay; Sebtembar 1850, maqaalka Crosier dib ayaa loo daabacay, laakiin aragtidiisii ku saabsan Daily waa laga saaray? Maxaa dhacaya?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Waxaan aragnaa in isla sannadka la soo saaray Jaantuskan 1850, maxaase Jaantuskani ka leeyahay waxa ku saabsan Joogtada? “Xukunkii jaahiliga ama JOOGTADII la qaaday. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White way garanaysay waxa mawqifkii “the Daily” ee kuwii bixiyey qayladii Saacadda Xukunka ahaa. Markay tidhaahdo waxay haysteen aragtida saxda ah, waxay garanaysay in aragtida saxda ahi ahayd in ay ka dhignayd taliskii Jaahiliga oo la qaaday; “the Daily” waxay u taagnayd Jaahiliyada.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Oo sannadkan 1850, diiwaanka taariikhiga ahi wuxuu caddaynayaa in iyadu diidday, ninkeeduna diiday, waxbaridda sheegaysa in “Daily”-gu uu ka dhigan yahay adeegga Masiixa ee Quduuska, taas oo ah waxbaridda uu Machadka Cilmi-baarista Kitaabiga ah ee Kaniisadda Todobaadka-maalinlaha ah ee Adventist-ku taageero. Waa waxbaridda ay taageeraan adeegyada is-taageera, sida Heartland iyo Steps to Life. Waa waxbaridda keenta gudcur iyo jahawareer.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Haddaba, ogaada arrintan ku saabsan Jaantuskii 1850. Tani waxay ku beegan tahay Noofambar 1850. Tani waa isla bishii ay heshay aragtida ay qortay, taas oo ugu dambayntii martay horumarkii 1851, dabadeedna 1882 ku dambaysay Early Writing, isla bishan, isla bishan, Noofambar 1850. Waxay leedahay,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Isniintii ayaannu ku soo laabannay Dorchester, halkaas oo walaalkeenna qaaliga ah Brother Nichols iyo qoyskiisu deggan yihiin.”—

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Halkaan korka sare [isagoo tixraacaya Jaantuskii 1850, geeska midig ee sare], “Waxaa daabacay Otis Nichols, Dorchester, Massachusetts.” Haye? Waxay ka hadlayso tan, sax? Ma aragtaan, Jaantuskan?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Halkaas habeenkii Ilaah wuxuu i siiyey aragti aad u xiiso badan, inteeda badan waxaad ku arki doontaan warqadda. Ilaah wuxuu i tusay baahida loo qabo in la soo saaro jaantus. Waxaan arkay in loo baahnaa iyo in runta oo si cad loogu muujiyey looxyada ay wax badan tari doonto oo ay nafaha u keeni doonto aqoonta runta.” Manuscript Releases, number 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Waxay aragti ku heshay guriga Nichols ee Dorchester—taas oo dhan waxay ku taallaa Shaxdan—iyadoo leh, “Waxaad u baahan tihiin inaad samaysaan shax.”

And what does she say about the chart? How does she describe it?

Oo maxay ka tidhaahdaa jaantuska? Sidee bay u sifaysaa?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Aada Xabaquuq 2, “Waxaan arkay baahida loo qabo in la soo saaro shax,” maxaase ay qaban lahayd? Waxa loo baahnaa, “in runta si cad loogu muujiyo looxyada.” Xabaquuq 2, aayadda 2, waxay leedahay, “Markaasaa Rabbigu ii jawaabay oo igu yidhi, Qor waxyiga, oo si cad ugu qor looxyada, . . . .” Iyadu waxay sheegaysaa in Shaxdan 1850 ee Otis Nichols, oo lagu daabacay Dorchester, Massachusetts, ay tahay dhammaystirka Xabaquuq, sida ay ugu sheegto The Great Controversy in Shaxdii 1843 ay tahay dhammaystirka Xabaquuq.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Haye, ma aragtaan taas? Ma aragtaan goortii ay heshay aragtidan? Isla waqtigii ay waxan socdeen: “September 23d, Rabbigu wuxuu i tusay . . . . in waxbaridda Maalinlaha ah sida adeegga Masiixa ee Macbudka ay keento gudcur iyo jahawareer,” ninkeeduna isla markiiba dib ayuu u daabacay maqaalka oo ka saaray labadaas faqradood. Mar dambe dib looguma daabicin Adventism-ka dhexdiisa ilaa 1931 markaas oo Willie White uu dib u daabacay; oo markuu sidaas yeelayna, wuxuu ku daray marag been ah isla waraaqdii yarayd ee uu daabacay. Taas waa la caddayn karaa.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Haddaba, waxaan rabaa inaan wax halkan ka akhriyo, oraah dheer, oo ku saabsan isla xilligan. Tani waxay ka timid Noofambar 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Waxaan in muddo ah dayacay inaan idiin soo qoro. Hadda waxaan bixin doonaa sababahayga. Marka hore, ma aanan helin waqti aan wax ku qoro toddobaadyo badan ka dib markii aan helay warqaddii naxariista iyo soo-dhowaynta lahayd ee Walaasha Arabella, haddii kale waxaan u hoggaansami lahaa codsigeeda ahaa in jawaabteeda lagu bixiyo laba toddobaad gudahood. Aad baan u jeclaaday warqadda. Dhammaanteen waan danaynaynay warqadda, waxaana rajaynaynaa in dib-u-dhackaygu uusan idinka horjoogsan inaad tan uga jawaabtaan sida ugu dhakhsaha badan markaad akhridaan, aniguna mar kale sidaas u sii dheeraan maayo.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Caafimaadka Yacquub iyo kayguba hadda aad buu u wanaagsan yahay. Hoygeennu wuxuu ku yaallaa Paris, guriga Walaal Andrews, isagoo wax yar u jira xafiiska boostada iyo xafiiska daabacaadda. Halkan waxaan joogi doonnaa muddo yar. Qoyskani waa kuwo aad u naxariis badan, hase ahaatee aad bay u sabool yihiin. Wax kasta oo halkan yaal waa bilaash inta ay hayaan. Uma aragno inay sax tahay in aannu wax kharash ah ku noqonno iyaga intaan halkan joogno. Aad baan u doonayaa inaan idin wada arko iyo sidoo kale Walaasha qaaliga ah ee Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Shirkeennii aanu ku yeelannay Topsham waxay ahayd mid xiise qoto dheer leh. Siddeed iyo labaatan ayaa joogay; dhammaantoodna way ka qaybqaateen kulanka.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Axaddii xoogga Ilaah ayaa nagu soo degay sida dabayl xoog weyn oo dhacaysa. Dhammaan way istaageen oo Ilaah cod dheer bay ku ammaaneen; waxay la mid ahayd sidii markii aasaaskii guriga Ilaah la dhigay. Codkii oohinta lagama sooci karin codkii qaylada. Waxay ahayd waqti guul leh; dhammaantood waa la xoojiyey oo waa la cusboonaysiiyey. Weligay hore uma aanan arag waqti sidan u xoog badan.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

Shirkeennii xigtay waxay ka dhacday Fairhaven. Walaal Bates iyo xaaskiisuba way joogeen. Waxay ahayd kulan aad u wanaagsan. Markii aannu ku soo noqonaynay guriga Walaal Nichols, Rabbigu wuxuu i siiyey riyo muujin ah, wuxuuna i tusay in runta si caddaan ah loogu qoro looxyo, taasina ay dad badan ku kallifi doonto inay runta go’aansadaan iyada oo loo marayo farriimaha saddexda malaa’igood, iyadoo labadii hore si caddaan ah loogu muujiyey looxyo dushooda.”

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Taasu si toos ah ayay halkan hoose ku taallaa, [iyadoo tilmaamaysa geeska bidix ee hoose ee Jaantuska 1850]. Hagaag? Waxay ku yaalliin Jaantuskan, waxa ay iyadu ka hadlayso.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Waxaan kaloo arkay in ay sidaas oo kale lagama maarmaan u ahayd in warqaddu la daabaco sida ay lagama maarmaan u ahayd in rasuulladu baxaan; waayo rasuulladu waxay u baahan yihiin warqad ay la qaataan, oo ay ku qoran tahay runta waqtigan, si ay gacmaha ugu geliyaan kuwa maqla, markaasna runtuna maskaxda kama libdhi lahayn, warqadduna waxay tegi lahayd meelaha ay rasuulladu tegi kari waayaan. Waxyaalo kale ayaan arkay kuwaas oo ka soo bixi doona warqadda.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

Sidee baad dhammaantiin u wada joogtaan? Ma dhammaantiin waxaad ku dadaalaysaan nolosha weligeed ah? Aad iyo aad baan u doonayaa inaan idin arko, waxaanan u malaynayaa inaan dhawaan arki doono. Haatan waa wakhtigii diyaarinta, waxaana rajaynayaa inaynu dhammaanteen si hubaal ah ugu hawlgeli doonno weligeednimada. Wakhtigu aad buu u gaaban yahay, oo wixii aynu samaynayna waa inaynu si degdeg ah u samaynaa.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

20kii Noofambar, toddobaad ka hor, Walaal Henry Nichols iyo anigu waxaannu tagnay Topsham. Waxaannu hadda uun ka soo kacnay miiskii qadada Khamiistii [Noof. 21], markii mid ka mid ah carruurtii Walaal Foey soo galay oo yidhi hooyadood miyir ma leh. Waxaannu degdeg uga tallaabnay webiga hal mayl, waxaanaannu ka helnay Walaasheennii qaaliga ahayd ee Foey oo dhimasho ku sii dhaw. Murugadaydu aad bay u weynayd markii aan ogaaday inayan i garanayn. Waxay sii joogtay dhibaato weyn muddo dheer ilaa intii u dhexaysay saddexda iyo afarta saac, dabadeedna neeftii ugu dambaysay bay bixisay. Waxay ka tagtay nin iyo saddex carruur ah oo u barooranaya khasaarahooda.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Subaxnimadii Jimcaha [Noof. 22], Walaal Henry wuxuu yimid Paris si James u xiiro, si uu uga qaybgalo aaska. Waxaannu haysannay waqti aad u murugo badan oo haddana qiimo weyn lahaa. Rabbigu nagama tegin, laakiinse wuxuu noo oggolaaday in Ruuxiisu nagu dul dego. Maalmihii ugu dambeeyey ee Walaashii Foey waxay si cad u ahaayeen kuwii iyada ugu ruuxinimada badnaa uguna wanaagsanaa. Walaal Foey taas ayuu ku qalbi-qabowsadaa, in ay dhimatay iyadoo Masiixi ah. Si wanaagsan buu isu hayaa. Ilaah wuxuu siiyaa nimco uu ku adkaysto dhibaatadan. Oh, sida ay u wanaagsan tahay in Ilaah rajo lagu yeesho, rajo ku tiirin doonta goob kasta oo imtixaan iyo dhib ah. Ilaah ammaanu ha u sugnaado rajada aawadeed, rajada wanaagsan. Maxaad idinku, midkiin kastaaba, u bixin lahaydeen rajadiinna?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Xajista rumaysadka. Ku xoogaysta Ilaah, oo ku tiirsanaada gacantiisa weligeed ah. Marnaba idinma dayn doonto, laakiinse waxay idin kor u qaadi doontaa silica kasta dhexdiisa. Waxaan rajaynayaa in kulligiin aad runta ku sii xoogaysataan marba marka ka dambaysa. Ha liicinina, laakiinse jidkiinna ugu sii socda boqortooyada.”—

Here we go. Here is what I want you to see.

Waa kan. Tanina waa waxa aan doonayo inaad aragtaan.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Toddobaad ka hor, Sabtidii ina dhaaftay, waxaannu yeelannay kulan aad u xiiso badan. Walaal Hewit oo ka yimid Dead River ayaa halkaas joogay. Wuxuu la yimid farriin macneheedu ahaa in baabbi’inta kuwa sharka leh iyo hurdada kuwii dhintay ay ahaayeen karaahiyo lagu soo dhex geliyey albaab xiran gudihiisa, taas oo naagtii Yesebeel ahayd, nebiyaddu, ay soo gelisay; wuxuuna rumaysnaa in anigu aan ahay naagtaas, Yesebeel.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Hagaag? Walaal Hewit waxa uu leeyahay Ellen White waa Yesebeel, oo ay soo gelisay saddex qalad.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Waxaannu u sheegnay qaar ka mid ah khaladaadkiisii hore, in 1335-kii maalmood ay dhammaadeen, iyo khaladaadkiisa faraha badan. Taasu se saamayn aad u yar bay yeelatay. Mugdigiisii ayaa lagu dareemay shirka, wuuna jiitamay.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Haddaba, waxaan doonayaa inaad tan aragtaan. Waxaan leeyahay wax aan ka idhaahdo faqradan oo aan doonayo inaad la socotaan, haddii aad kartaan.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Haddii aad weligaa la macaamishay kuwa ka dhex jira Adventism-ka ee mar kale dabaqa waxsii sheegyada wakhtiga dhammaadka dunida, waxay haystaan oo keliya saddex oraahood oo ay adeegsadaan—waxay adeegsadaan oraaho badan, laakiin waxay leeyihiin saddex oraahood oo aasaasi ah oo ay adeegsadaan. Tani waa mid ka mid ah; maxaa yeelay, halkaas bay aadaan oo waxay yidhaahdaan, “Waxaan isaga uga sheegnay qaar ka mid ah khaladaadkiisii hore,” dabadeedna waxay ku andacoonayaan in marka ay tidhaahdo “in 1335-kii maalmood ay dhammaadeen” in taasu ahayd mid ka mid ah khaladaadkiisa. Ma arkaysaa sida naxwahaas loo yara qalloocin karo: “Waxaan isaga uga sheegnay qaar ka mid ah khaladaadkiisii hore”? Waxaannu sidoo kale u sheegnay in 1335-kii maalmood ay dhammaadeen; laakiin kuwa wakhtiyada qoondeeya waxay leeyihiin waxaan isaga uga sheegnay qaar ka mid ah khaladaadkiisii hore, mid ka mid ah khaladaadkaasna wuxuu ahaa in aad barayso in 1335-kii maalmood ay dhammaadeen, taasuna waa khalad.” Sidaas darteed, labada dhinacba waa loo qalloocin karaa.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Markii ugu horraysay ee aan fool ka fool ula hor imaado Eugene Prewitt waxay ahayd Oklahoma, isagaana ku doodayay in Taariikhda Millerite-ku aanay ku soo noqnoqon dhammaadka dunida, aniguna waxaan siiyey laba xigasho oo ka yimid Ruuxa Waxsii-sheegidda.

And he says, "Jeff, you know that Ellen White was a careless writer."

Oo wuxuu yidhi, “Jeff, waad ogtahay in Ellen White ay ahayd qoraa aan taxaddar lahayn.”

And I said, "What do you mean?"

Markaasaan idhi, “Maxaad uga jeeddaa?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Markaasuuna wuxuu u gudbay xigashadan. Wuxuu leeyahay xigashadani waxay caddaynaysaa in ay tahay qoraa taxaddar-daran; maxaa yeelay way og tahay in aan anigu ogahay in kuwa waqtiyo cayima ay xigashadan qalloocin karaan, haddii ay doonaan.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Haddaba, xaqiiqada ah in meel sida Washita ay leedahay saamayn ku baraysa ardaydeeda in Ellen White ay tahay qoraa aan taxaddar lahayn waa arrin keliya; laakiin, halkan ma iyadu baa qoraa aan taxaddar lahayn?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Waxaan dareemay inaan khasab ku ahaa inaan dhawr eray iraahdo. Magaca Ciise ayaan ku kacay, oo qiyaastii shan daqiiqo gudahood shirkii wuu isbeddelay. Qof walba isla daqiiqaddaas ayuu dareemay. Waji kastaa iftiin buu la dhacay. Joogitaanka Ilaah ayaa meeshii buuxiyey. Walaal Hewit jilbihiisii ayuu ku dhacay oo wuxuu bilaabay inuu ooyo oo tukado. Waxaa layga qaaday aragti, oo waxaan arkay wax badan oo aanan qori karin. Waxay saameyn weyn ku yeelatay Walaal Hewit. Wuxuu qirtay inay xagga Ilaah ka timid, oo boodhka ayuu ku is-hoosaysiiyey. Tan iyo kulankaas wuxuu had iyo goor wax u qorayey, oo imminkana isla miiskaas ayuu wax ka qorayaa isagoo ka noqday dhammaan qaladaadkii uu horay u faafiyey. Waxaan rumaysanahay in Ilaah uu kor u soo qaadayo isaga, oo waxaa loo qaddaray inuu wanaag sameeyo, haddii Ilaah isaga ku dhex shaqeeyo.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

Jacayl badan ha gaadho Walaasha qaaliga ah ee Gorham. U sheeg inay xoog yeelato. Ilaah waa la jiraa iyada, mana ka tegi doono. Jacayl badan ha idin gaadho dhammaantiin. Waxaan rajaynayaa inaan carruurtu hurdoobin, balse ay runta xiiseeyaan oo ay ku dadaalaan inay yeelashadooda iyo doorashadooda adkeeyaan. Qora, hubaal qor, hana samayn sidaan anigu sameeyey. Waan idin jeclahay, dhammaantiin. Qora. Manuscript Releases, mugga 16, 206–209. Waxaa laga qoray Paris, Maine, Noofambar 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Walaalayaal, waa maxay duruufaha taariikheed ee arrintan; xaggee bay tan ku qoraysaa? Waxay tan ku qoraysaa sannadkii 1850, guriga Walaal Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Waqtigan, maxaa Rabbigu samaynayaa? Wuxuu muujinayaa in Hormuudyadu ay qabaan aragtida saxda ah ee ku saabsan Daily-ga, iyaduna arrintaas bay la tacaalaysaa. Waxay sheegaysaa in adeegga Masiixa ee Meesha Quduuska ahi yahay aragtida khaldan ee Daily-ga.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Taariikhdan, isla taariikhdan—ma aha oo keliya isla taariikhdan, mana aha oo keliya isla sannadkaas, balse waa isla bisha sannadkaas ay riyooyinka helayso oo ay caddaynayso runtaan ku saabsan mowqifkii Hormuudka ee Daily, iyadoo leh kuwii bixiyey Qayladii Saacadda Xukunka waxay haysteen aragtida saxda ah ee Daily; isla cutubkaasna, waxay tidhi, "Waxaan arkay in Jaantuskii 1843 uu ku hagmay gacanta Rabbiga oo aan la beddeli karin, iyo in kuwii bixiyey Qayladii Saacadda Xukunka ay haysteen aragtida saxda ah ee Daily."

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Maxayse ka leedahay Jaantuskan 1843 ee ku saabsan Qurbaanka Joogtada ah? Hagaag, waxay leedahay in la qaaday sannadkii AD508; iyo in 1335 sano ka dib ay ku gaadhsiinayso 1843, iyo in 1335-ku uu hore u dhaafay.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Ma qiyaasi kartaa in, isla bishaas, isla sannadkaas, ay u sheegto Walaal Hewit oo ka yimid Dead River in ay weli mustaqbal tahay?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Hagaag, kuwa waqtiga cayima, kuwa waqtiga cayima, iyo dadka rumaysan in Sister White ay tahay qoraa aan taxaddar lahayn. Taariikhdu arrintan ma taageerto.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Sidaas darteed, waxaan doonayaa inaad aragto in, marka lala xidhiidhiyo Kan Maalinlaha ah, Ellen White xataa ay fahantay 1335.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White kuma ma ayan shaabaddeeda oggolaansho oo qofa kuma darin “Daily”-ga inuu yahay Jaahilnimo; waxay garatay in taasu bilowday wax sii sheegidda 1335-ka sannadood, taas oo ku dhammaatay 1843, waxayna si fagaare ah uga difaacday mowqifkaas Brother Hewit oo ka yimid Dead River. Ma aragtaa taas?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Oo isla bishaas gudaheeda, halkaas oo ay ku sheegayso in adeegga Masiixa ee Quduuska ah, isagoo ah Kan Joogtada ah, uu keeno oo keliya gudcur iyo jahawareer; ninkeeduna, isagoo uga jawaabaya aragtidaas, ayuu waxbariddaas ka saaray Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Kor halkan ee qoraalladiinna, meesha ay ku qoran tahay “1850 Chart,” tan ayaa si cad halkaas ugu qoran [iyadoo loola jeedo tiirka saddexaad ee bidixda ka xiga ee ku yaal 1850 Chart, qoraalka ka dambeeya Ciise oo iskutallaabta ku yaal AD31]. Waxaan doonayay inaad awooddaan inaad ku haysataan qoraalladiinna.

> Away Daniel 11:31 508

> Aaway Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Markaasna Jaantuskii 1843 ee halkan yaal [iyadoo loola jeedo tiirka dhexe, hoosta Ciise ee iskutallaabta saaran sannadka AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Ka-qaadista allabariga maalinlaha ah. Dan. 12:11, 12

Okay, these are these two Charts.

Hagaag, kuwanu waa labadan jaantus.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Walaashu waxay garatay in nimankani ay haysteen fahamka saxda ah, waxayna garatay in taasu bilowday wax sii sheegidda 1335-ka sannadood ee ku dhammaatay 1843; sidoo kale, waxay garatay in ay ka dhigan tahay in xukunkii jaahiliga ahaa laga qaaday 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Labadan tixraac ee ku saabsan jaantusyadan hoostooda waxaad ku haysaan xigasho kale oo ku jirta wakhtigii Walaal Nichols, iyada oo dadka ku canaananaysa samaynta jaantusyo kale, maxaa yeelay farshaxankoodu waa shaydaani; halka ay iyadu leedahay in farshaxanka ku yaal labadan Jaantus uu yahay samawi. Waxay tidhaahdaa,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Waxaan arkay in hawsha samaynta jaantusyada ay gebi ahaanba khalad ahayd. Waxay ka soo bilaabatay Walaal Rhodes, waxaana sii watay Walaal Case. Hanti ayaa lagu bixiyey samaynta jaantusyo iyo samaynta sawirro foolxun oo karaahiyo leh si ay u matalaan malaa’igaha iyo Ciise ammaanta badan. Waxyaalahaas oo kale ayaan arkay inay Ilaah ka cadhaysiinayeen. Waxaan arkay in Ilaah ku jiray daabicidda jaantuska uu sameeyey Walaal Nichols.” —

Who was in the publishment of this 1850 Chart? God!

Yaa ku jiray daabiciddii Jaantuskan 1850? Ilaah!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Waxaan arkay in ay jirtay”—maxay?—“wax sii sheegid ku saabsan shaxdan oo ku qoran Kitaabka Quduuska ah, oo haddii shaxdani loo diyaariyey dadka Ilaah, haddii ay [tahay] mid ku filan hal qof, waxay sidaas oo kale ugu filan tahay qof kale, oo haddii mid u baahday in loo rinjiyeeyo shax cusub oo cabbir weyn leh, dhammaantoodna sidaas oo kale ayay ugu wada baahan yihiin.”

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Waxaan arkay in Walaal Case ku jiray dareen aan xasilloonayn, aan degganayn, aan ku qanacsanayn, oo aan mahadnaq lahayn, kaas oo doonayay shax kale. Waxaan arkay in shaxannadan la rinjiyeeyey ay saamayn xun ku yeesheen kiniisadda. Waxay keentay in shirkii lagu dhex arko ruux fudud oo madhan, oo jeesjees ah.”—

Now, this is the one that I want you to think through.

Haddaba, kani waa kan aan doonayo inaad si qoto dheer uga fiirsataan.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Waxaan arkay in jaantusyadii Ilaah amray ay maskaxda si wanaagsan u taabteen, xataa iyada oo aan wax sharraxaad ah la bixin.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Waxaan arkay in jaantusyadu,” jamac ahaan, “Ilaah amray . . . .” Jaantusyo noocee ah, jamac ahaan, ayaa Ilaah amray? Labadan Jaantus [Jaantusyada 1843 iyo 1850] waxaa amray Ilaah.

> These two Charts are a fulfillment of Habakkuk 2.

> Labadan Jaantus waa rumoobidda Xabaquuq 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Waxa ku jira sawiridda malaa’igta ee ku taal jaantusyada wax iftiin ah, qurux leh, oo samawi ah. Maskaxda ayaa si ku dhow aan la dareemi karin loogu hoggaamiyaa Ilaah iyo samada. Laakiin jaantusyada kale ee la sameeyey waxay karaahiyeeyaan maskaxda, oo waxay sababaan in maanku ku dheeraado dhulka in ka badan samada. Muuqaallada metelaya malaa’igta waxay uga egyihiin jinniyo shar leh in ka badan inay yihiin makhluuqaad samada ka yimid. Waxaan arkay in jaantusyadu maalmo iyo toddobaadyo ku mashquuliyeen maanka Walaal Case, xilli uu ahayd inuu Ilaah ka doondoono xigmad samawi ah, oo ay ahayd inuu ku korayo nimcooyinka Ruuxa iyo aqoonta runta.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

Waxaan arkay in haddii hantidii lagu khasaaray samaynta jaantusyada lagu bixin lahaa soo saaridda runta si cad loogu hordhigo walaalaha iyada oo la daabacayo waraaqo yaryar, iwm., ay wax badan oo wanaagsan qaban lahayd oo nafafna badbaadin lahayd. Waxaan arkay in hawsha samaynta jaantusyadu ay ugu faaftay sida qandhada. Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

1290‑ka iyo 1335‑ka Maalmood

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Waxaan hayaa maqaal ka socda Review and Herald, January 28, 1858. Sababta aan ugu hayo qoraalladiinna waa in aad ka arki kartaan in sannadkii 1858 ay weli barayeen in “the Daily” uu yahay jaahilnimo. Waxaad taas ku haysaan tixraaciinna; siddeed sannadood ka dib 1850 waxay weli fahamsanaayeen in “the Daily” uu yahay jaahilnimo.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> “MUDDO kale oo muhiim ah oo nebiyadeed, oo caqiidada Imaanshaha ku dhisan tahay, waa 1335-ka maalmood ee Daanyeel 12, kuwaas oo 1290-ka maalmood si aad ah ula xiriiraan. Labadan muddo waxaa sida tan noogu soo bandhigay:”

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Oo tan iyo wakhtiga allabariga joogtada ah laga qaado, oo karaahiyada baabba’a keenta la taago, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Laakiinse adigu jidkaaga ku soco ilaa ugu dambaysta; waayo, waad nasan doontaa oo waxaad ku istaagi doontaa saamigaaga dhammaadka maalmaha.” Daanyeel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Su’aaluhu markiiba way soo baxayaan, Ma garan karnaa waxa ay yihiin dhacdooyinka laga bilaabayo xisaabinta muddooyinkan; hadday saas tahayna, ma garan karnaa goortii ay dhaceen? Marka hore aynu baadhno. Waa maxay “maalinlaha” (allabariga) iyo “karaahiyada wax baabbi’isa”? Waxaa la ogaan doonaa in erayga allabari uu farta jiifta ku qoran yahay, taas oo muujinaysa inuu yahay eray lagu daray. Isla arrintaasna waxaa lagu ogaan doonaa meelaha kale ee uu kaga muuqdo kitaabka Daanyeel, kuwaas oo ah cutubka 11:31 iyo 8:11–13. Aynu si kooban ugu noqonno cutubkan dambe. Aayadda 13 waxaa lagu arki doonaa in laba baabba’ loo soo bandhigay; maalinlaha (baabba’a), iyo xadgudubka baabba’a. Xaqiiqadan Josiah Litch si cad buu u iftiimiyey, sidaas darteedna wax ka sii wanaagsan ma samayn karno intaan hadalkiisii soo xigan lahayn:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Qurbaanka maalinlaha ah waa akhriska hadda jira ee qoraalka; hase yeeshee, wax la yidhaahdo qurbaan sidaas oo kale ah lagama helo asalka. Tan dhammaan dhinacyadu way qirayaan. Waa sharaxaad ama fasiraad ay turjubaannadu dusha ka saareen. Akhriska saxda ahi waa, “maalinlaha ah iyo xadgudubka baabba’a;” maalinlaha ah iyo xadgudubka oo ay isku xidhaan “iyo” — baabba’a maalinlaha ah iyo xadgudubka baabba’a. Waa laba awoodood oo baabbi’inaya kuwaas oo la rabay inay baabbi’iyaan Meesha Quduuska ah iyo ciidanka.’”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Taas waxaa ka muuqata in “—daily” aanay sinaba u tixraaci karin cibaadadii Yuhuudda ee lagu dabaqay sida ay qabto aragtidii hore oo aad u badnayd; tanina waxaa sii caddaynaya marka la eego in haddii xilliyadan, ha loo qaato si toos ah ama si masaal ah, laga bilaabo qaadista cibaadadan, aanay inoo keenayn wax dhacdo ah oo mudan in la xuso.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Haddaba qurbaanka joogtada ah iyo karaahiyadaas, waa laba quwadood oo baabbi’inaya kuwaas oo kaniisadda dulmi ku hayn lahaa: ma garan karnaa waxa ay quwadahaasi yihiin? Waxa kaliya ee inoo baahan waa in aynu qodobkan ku qaadanno habkii sababaynta ee William Miller si aynu ula gaarno isla gunaanadkii uu isagu gaaray. Wuxuu leeyahay:”

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> “—Waan sii akhriyey, mana aanan helin meel kale oo [kan joogtada ah] laga helo, aan ka ahayn Daanyeel. Markaasaan [anigoo kaashanaya buug is-waafajin ah] qaatay erayadii la taagnaa xidhiidhka la leh, —qaadid;' —wuxuu qaadi doonaa kan joogtada ah'; —laga bilaabo wakhtiga kan joogtada ah la qaadi doono'; iwm. Waan sii akhriyey, waxaanan moodayay inaanan wax iftiin ah ka heli doonin qoraalka. Ugu dambayntii waxaan imid 2 Tesaloniika 2:7, 8, —Waayo, qarsoodiga xumaantu durba wuu shaqaynayaa; laakiin kan imminka horjoogsadaa wuu horjoogsan doonaa ilaa laga qaado jidka, dabadeedna kii sharka lahaa waa la muujin doonaa.' iwm. Oo markii aan imid qoraalkaas, bal sida runtaasi u caddaatay oo u sharaftay! Halkaasay ku taal! Taasu waa —kan joogtada ah!' Haye haddaba, Bawlos muxuu uga jeedaa —kan imminka horjoogsadaa' ama carqaladeeyaa? —Ninka Dembiga,' iyo —kii sharka lahaa,' waxaa loola jeedaa Baabanimada. Haddaba maxaa ka horjoogsada Baabanimada in la muujiyo? Waa jaahilnimada. Haddaba, —kan joogtada ah' waa inuu ka dhigan yahay jaahilnimada.'+”

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Waxa aynu ka aragnaa Daanyeel 8 in geeska yar, kaas oo ka daba yimid orgiga, ama boqortooyadii Giriigga, uu yahay kan ka qaada “kan maalinlaha ah;” waana awoodda keliya ee la soo bandhigay ka dib kala qaybsanaantii boqortooyadii Aleksandar ilaa wakhtiga marka Meesha Quduuska ah la nadiifin doono dhammaadka 2300-ka maalmood. Geeskan yar ayaannu meeshiisii saxda ahayd ku muujinnay inuu yahay Rooma oo loo qaatay hal unug, kana jawaabaya boqortooyada afraad ee waxyiyada kale ee Daanyeel. Haddaba waa xaqiiqo in isbeddel uu ku dhacay awoodda Rooma, kana beddeshay heethennimo una beddeshay Baabbanimo. Heethennimadu, tan iyo maalmihii boqorradii Ashuur ilaa wakhtigii wax-ka-beddelkeedii loogu rogay Baabbanimada, waxay ahayd kan maalinlaha ah, ama sida Professor Whiting u turjumayo, “baabba’a joogtada ah,” kaas oo Shayddaanku isku taagay ka gees ahaan qaddiyadda Rabbiga. Wadaaddadeeda, meelaheeda allabariga, iyo allabaryadeeda waxay u ekaayeen qaabkii Laawiyiinta ee cibaadada Rabbiga; laakiin markii qaabkii Laawiyiinta uu u bannaanaaday qaabkii Masiixiga ahaa ee cibaadada, Shayddaanku, si uu si guul leh shaqada uga hor yimaado, waa inuu isaguna beddelaa qaabkiisa mucaaradnimada; sidaas darteed macbudyadii, meelahii allabariga, iyo taallooyinkii heethennimada ayaa lagu baabtiisay cayda Ilaah-diidnimada ee Baabbanimada.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Laakiin kan joogtada ah, oo ah Baqannimada, waxaa lagu sheegay wax sii sheegidda inuu leeyahay quduus, oo meeshii quduuskiisana la tuuri doono. In quduus badanaa lala xiriiriyo sanamcaabudidda iyo gaalnimada, isagoo ah meesha cibaadadeeda iyo caabudaaddeeda, waxaa ka muuqata Qorniinnada soo socda: Ishacyaah 16:12; Caamoos 7:9, 13, margin. Yexesqeel 28:18. Marka laga hadlayo quduuska kan joogtada ah ee Daanyeel 8, waxaan soo bandhigaynaa qodobkan soo socda ee ka yimid Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Maxaa loola jeedi karaa —meesha quduuska ah’ ee Jaahilnimada? Jaahilnimadu, iyo qalad kasta noocuu doono ha ahaadee, waxay leeyihiin meelo quduus ah, sida runta oo kale. Kuwanu waa macbudyada ama meelaha magangalka ah ee loo quduus yeelay adeeggooda. Haddaba, waxaa la qaadan karaa in halkan laga hadlayo macbud gaar ah oo caan ka ah Jaahilnimada. Kee ka mid ah macbudyadeeda badan ee caanka ah ayuu noqon karaa? Mid ka mid ah tusaalooyinka ugu haybadda badan ee dhismaha qadiimiga ah waxaa la yidhaahdaa Pantheon. Magaciisu wuxuu ka dhigan yahay —macbudka ama meesha magangalka ah ee ilaahyada oo dhan.’ Meesha uu ku yaallona waa Rooma.+ Sanamyadii quruumaha ay Roomaaniyiintu qabsadeen waxaa si xurmo leh loogu kaydin jiray god yar ama qayb ka mid ah macbudkan, marar badanna waxay xataa u noqdeen waxyaalo ay Roomaaniyiintu laftoodu caabudaan. Ma heli karnaa macbud Jaahilnimo oo si ka sii muuqata u ahaan kara —meeshiisa quduuska ah.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Markaan hadda xaqiijinay in “kan joogtada ahu” yahay heethennimo, iyo “xadgudubka baabba’a,” ama—“karaahiyada wax cidla ka dhigta”—ay tahay Baabbanimada, iyo in meesha quduuska ah ee gaarka u ah heethennimadu ahayd Pantheon-ka, iyo in “meesha” ay ku taallay ay ahayd Rooma, waxaan sii wadnaa baaritaanka.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Miyay jaahiligu —‘laga qaaday’— awooddii madaniga ahayd ee Rooma? Qoraalka soo socda ee xaqiiqo muhiim ah oo si wanaagsan looga yaqaan taariikhda kaniisadda iyo dunida, waxaan u malaynaynaa inuu ka jawaabayo wax sii sheegidda. Waxa uu khuseeyaa Constantine, boqorkii ugu horreeyey ee Masiixi ah, wuxuuna leeyahay:”

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

—Falkiisii ugu horreeyey ee xukunkiisu wuxuu ahaa dirista amar boqortooyada oo dhan laga faafiyey, isaga oo ku boorrinaya dadka uu xukumo inay qaataan Masiixiyadda.'++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Rooma ma waxay ahayd magaalada ama meesha quduuskiisa, (Pantheon-ka,) oo lagu dumiyey amar ama awoodda Dawladda? Qoraalkan soo socda ayaa ka jawaabaya:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

“—Dhimashadii ninkii ugu dambeeyey ee la loollamayay Constantine waxay shaabadaysay nabaddii boqortooyada. Rooma mar kale waxay noqotay boqoraddii quruumaha oo aan cidina ku muransanayn. Laakiin, saacaddaas sarraysiinta iyo bilicda leh, waxaa la gaadhsiiyey qarka god-dhac. Tallaabadeeda xigtay waxay noqon lahayd hoos-u-dhac aan laga soo kaban karin. Bedelidda xukuumadda loona raray Constantinople weli waxay wareer gelisaa taariikhyahanka. Waxay ahayd fal si toos ah uga hor imanayay dhammaan jihadii ay ku socdeen eexihii qadiimiga ahaa ee sharafta lahaa ee maskaxda Roomaanka. Ma ahayn shaqadii Aasiyaani raaxaysi jecel, oo isu dhiibay macaansiga caadooyinka iyo cimilooyinka bariga, ee waxay ahayd shaqadii guuleyste bir ah, oo ku dhashay galbeedka, kuna jeesjeesa, sida Roomaaniyiinta oo dhan, dhaqammada dadka bariyiinta; waxay ahayd shaqadii siyaasi aad u feejigan, hase yeeshee waxay ahayd mid siyaasad ahaan aan xigmad lahayn heerka ugu muuqda. Si kastaba ha ahaatee, Constantine wuxuu ka tagay Rooma, qalcaddii weynayd iyo carshigii Qaysarrada, isagoo doorbiday gees aan la aqoon oo Thrace ah, wuxuuna ku bixiyey intii ka hadhay noloshiisii xoogga iyo hamiga lahayd hawsha labanlaaban ee ah inuu gumeysi ka dhigo caasimadda boqortooyadiisa, isla markaana uu caasimaddii u hoos dhigo sharafyada tabarta daran iyo xoogga la bahdilay ee gumeysi.”*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Diiwaankan ka soo baxay qalinka taariikhyahanka aad buu u cad yahay oo uma baahna faallo. Meeshii meeshiisa quduuska ah waa la dumin doonaa, ayuu nebiyaddu leedahay; oo ka dib marka la helo caddayn xaqiiqooyin ah sida kuwa kor ku xusan, xataa kuwa ugu aadka u taxaddara fasiraadda nebiyada waa inay ku qancaan sida ay tani ugu habboon tahay.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Laga bilaabo wakhtiga qurbaanka joogtada ah la qaadi doono, oo karaahiyada baabba’siisa la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kan samra oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Iyadoo xaqiiqooyinka ina hor yaallaa ay yihiin in qurbaanka joogtada ahi yahay Jaahilnimo, in karaahiyada baabba’siisa ahi tahay Baabanimada, in awoodda Roomaanka dhexdeeda uu ka dhacay isbeddel ka yimid tii hore una gudbay tan dambe, oo taasina ku timid amar-dawladeed, waxa innaga inoo hadhay oo keliya in aynu sii baarno goorta ay tani u dhacday si wax sii sheegiddu u rumowdo; waayo, haddii aynu taas caddayn karno, waxaynu heli doonnaa barta bilowga ah ee laga taariikheynayo xilliyada wax sii sheegidda ee ku qoran qoraalka ina horyaalla. Sidaa darteed,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Goormay dhacdadii wax sii sheegidda lagu tilmaamay? Ha la ogaado in su’aashu aanay ahayn, goormaa quduusiinta loo gacan geliyey Papacy-ga, ee ay tahay goormay isbeddelka diinta ee ka yimid Jaahilnimada una gudbay Papacy-ga heer intaas le’eg gaadhay oo ka dhigay tan dambe diinta qaranka, isla markaana geliyey xaalad ay kaga bilaabi karto socodkeeda. Tani, sida kacdoonnada waaweyn oo dhan, ma ahayn hawl hal daqiiqad gudaheed lagu dhammaystiray. Dhaqdhaqaaqeeda bilowga ahi waa uu muuqday waqti aad uga horreeyey. Bawlos wuxuu yidhi xataa waayihiisii qarsoodiga xumaanta, Ninka Dembiga, ‘karaahiyada baabba’a keenta,’ mar hore ayuu shaqaynayey. Oo waa iftiinka Qorniinkan in aynu ku fahamnaa ereyada Rabbigeenna ee Matayos 24:15 oo ku saabsan karaahiyada baabba’a, halkaas oo uu si cad u tixraacayo Daanyeel 9:27. Waayo in kastoo Jaahilnimadu aanay weli booskeeda u bannayn Papacy-ga sannadkii 70 markii Yeruusaalem ay Roomaaniyiintu baabbi’iyeen, haddana waxaynu fahmaynaa in awooddii markaas muuqata, in kasta oo ay wax ka beddelmeen magac iyo qaab ahaan, ay ahayd isla awooddii, taas oo sidii karaahiyada baabba’a keenta, quduusiinta daalin lahayd oo kiniisadda Kan ugu Sarreeya baabbi’in lahayd.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Ilaa wakhtigii isbeddelka diineed ee Clovis, boqorkii Faransiiska, kaas oo dhacay sannadkii 496, Faransiiska iyo quruumaha kale ee galbeedka Rooma waxay ahaayeen kuwo heysta diinta jaahiliga; laakiin dhacdadaas ka dib dadaalladii lagu doonayay in sanamcaabudayaasha loogu soo jeediyo Masiixa waxaa lagu caleemo saaray guul weyn. Waxaa la yidhi in isbeddelkii diineed ee Clovis uu dhaliyey caadada ah in boqorka Faransiiska loogu yeedho cinwaannada Boqornimada Masiixiga ugu sarreysa iyo Wiilka Curadka ah ee Kaniisadda.+ Intii u dhexeysay wakhtigaas iyo C.D. 508, iyada oo loo marayo “isbahaysiyo,” “heshiisyo is-dhiibid ah” iyo qabsashooyin, “Avborici,” “ciidammadii Roomaanka ee galbeedka,” Brittany, Burgundians iyo Visigoths, waxaa la hoos geeyey xukunkiisa.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—Heedhnimadu waxay ku jirtay boqortooyadii Roomaanka ee galbeed, in kastoo aan shaki lahayn ay dib u dhigtay horumarka iimaanka Masiixiga, gaar ahaan quruumahaas lagu dhibaateeyey, sida xaaladdii Ingiriiska, duullaannadii qabiilooyinka barbariyiinta ah oo sii ahaan jiray sanamcaabudayaal, haddana wixii markaas ka dambeeyey ma ay lahayn awooddii, xataa haddii ay lahayd rabitaankii, ay ku cabburin lahayd iimaanka Katooliga ama ay ku horjoogsan lahayd faragelinta sii fidaysa ee Baadariga Roomaanka.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

Laga bilaabo wakhtigaas, karaahiyada Baabawnimadu waxay ahayd mid guulaysatay, inta ay arrintu khusayso jaahilinnimada. Dagaalladeeda mustaqbalka waxay la jiri jireen firqooyinka kale ee Masiixiga, kuwaas oo mar walba loola dhaqmi jiray sidii bidcooleyaal; iyo amiirrada mar walba loola dhaqmi jiray sidii fallaagayaal ama kala-qaybiyayaal jidhka Masiixa. Awoodihii waaweynaa ee Yurub waxay ka tageen ku-dhaganaaanshahoodii jaahilinnimada oo keliya si ay u sii waarijiyaan karaahiyadeeda qaab kale; waayo jaahilinnimadu waxay u baahnayd oo keliya in la baabtiiso si ay u noqoto Masiixi marka loo eego macnaha Kaatooligga; oo marka danaha ama aargudashada wasiirkeeda hoggaaminaya ay dalbadaan, hantidooda iyo carshiyadooda,—bal suurtagal xataa nafahooda,—waa in lagu dul dhigaa allabariga. SS

"* Prophetic Exposition, Volume 1, 127.

* Faallo Nebiyeed, Jeldiga 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Taariikhda Caalamiga ah ee Goodrich iyo Juqraafiyadda Gutherie.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Taariikhda Masiixiga ee Mosheim, Mugga 1aad, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

Ingiriiska, Arthur, oo ahaa boqorkii Masiixiga ahaa ee ugu horreeyey, wuxuu aasaasay cibaadada Masiixiga ah burburkii sanamyada dushooda.* Rapin, oo sheegta inuu taariikhdiisa ku yahay mid ka saxsan xagga isku xigxiga dhacdooyinka, wuxuu sheegayaa in loo doortay boqorka Britain sannadkii 508. Buugga 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Maxay ahayd xaaladdii Kursiga Rooma wakhtigan? —Symmachus wuxuu ahaa Baadari laga bilaabo 498 ama 499 ilaa 514. Xilligii baadarinimadiisa waxa lagu kala sooci jiray duruufahan iyo dhacdooyinkan yaabka leh:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Isagu —wuxuu ka tegey Jaahilnimadii’ markii uu galay —kaniisadda Rooma.’”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Wuxuu kursiga Baadariga ku hantiyey isaga oo la halgamaya kii la tartamayay, xataa ilaa dhiig. Du Pin.”

"3. By the adulation paid to him as the successor of St. Peter.

“3. Ammaanta loo hayo isaga sida beddelka St. Peter.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Masaafurinta kiniisadeed ee Boqor Anastasius.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Intee le’eg,” ayuu leeyahay Mosheim, “fikradaha qaarkood uga roonaayeen dalabyada sayidnimada ku dheehan ee Baadariyada Rooma, si fudud baa looga qiyaasi karaa hadal uu yiri Ennodius, oo ahaa sasabadihii ceebta iyo xadgudubka badnaa ee Symmachus, kaas oo ahaa wadaad sare oo sumcaddiisu mugdi ku jirtay. Ammaan-badnahan dulleyska ahi, isagoo ka mid ah sheegashooyin kale oo aan habboonayn, wuxuu ku dooday in Baadariga loo dhigay garsoore booska Ilaah, booskaas oo uu u buuxinayey isagoo ah ku-xigeenka Kan ugu Sarreeya.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

Awoodda loo xaqiijiyey qaddiyadda Kaatooligga ee galbeedka, guulahan, iyo hawlgelinta ku-xigeennada iyo wakiillo kale oo ka socday Carshiga Rooma, kooxda Baabawnimada ee Constantinople waxaa la geliyey meel ay ku cudurdaarsan karaan colaado furan oo ay u galaan danaha sayidkooda Rooma jooga. Sannadkii 508 duufaantii xagjirnimada iyo dagaalka sokeeye ayaa dab iyo dhiig kula dhex martay jidadkii caasimadda bari.

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, isagoo ka hadlayaa qalalaasihii ka dhacay Constantinople sannadihii 508–514, wuxuu leeyahay—Taallooyinkii boqorka waa la jebiyey, isaga qudhiisuna wuxuu ku dhuuntay xaafad ka baxsan magaalada, ilaa uu dhammaadka saddex maalmood ku dhiirraday inuu baryo naxariista dadkiisa. [Baabtiisnimadu way guulaysatay.] Isagoo aan taajkiisii qabin, kuna sugan qaab qof baryootamaya, Anastasius wuxuu ka soo muuqday carshiga goobta ciyaaraha. Katooligtii waxay hortiisa ku akhriyeen Trisagion-kii saxda ahaa; waxay ku farxeen yabooha uu codka naadiye ku shaaciyey ee ah inuu ka tanaasulayo guduudkii boqornimada; waxay dhegaysteen digniinta ah in, maadaama aanay dhammaantood wada xukumi karin, ay marka hore ku heshiiyaan doorashada taliye; waxayna aqbaleen dhiigga laba wasiir oo aan dadku jeclayn, kuwaas oo sayidkoodii, isaga oo aan labalabayn, ku xukumay libaaxyada. Kacdoonnadan xanafta leh balse ku meel gaarka ahaa waxaa dhiirrigeliyey guushii Vitalian, kaas oo isaga iyo ciidankiisa Huns iyo Bulgarians, oo intooda badani sanam-caabudayaal ahaayeen, isu sheegay ilaaliyaha iimaanka Katooliga. Kacdoonkan cibaado sheegashada ah dhexdiisa wuxuu baabi'iyey dadka Thrace, wuxuu hareereeyey Constantinople, wuxuu dabar-gooyey lixdan iyo shan kun oo Masiixiyiinta la rumaysan yahay la ah, ilaa uu ka helay soo celinta wadaaddadii, qancinta Pope-ka, iyo dhismaha shirkii Chalcedon, heshiis orthodox ah oo Anastasius dhimasho ku sii dhawaa si aan raalli ka ahayn u saxeexay, adeerkana Justinian uu si daacadnimo badan u fuliyey. Oo sidaasay ahayd natiijadii dagaalkii ugu horreeyey ee dagaallada diimeed ee lagu qaaday magaca, oo ay qaadeen xertiisii, Ilaaha Nabadda. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

Qoraalkan soo socda ee laga soo qaatay Appollos Hale ayaannu ku soo afjaraynaa markhaatifurka qodobkan: —Hadda waxaannu ku martiqaadaynaa Gamalii’eeladeenna casriga ah inay nala qaataan meel taagan oo ku taal goobtii quduuska ahayd ee Jaahilnimada (taas oo hadda lagu andacoodo inay tahay “dhaxalka St. Peter”) sannadkii 508. Waxaannu dib u eegaynaa dhawr sannadood oo la soo dhaafay, waxaana Jaahilnimadii qallafsanayd ee barbariyiinta woqooyi ku soo butaacaysaa boqortooyadii reer Rooma ee Galbeedka oo magac ahaan Masiixi ahayd—iyadoo meel kasta ku guulaysanaysa—guulaheeduna meel kasta waxaa lagu gartaa naxariis-darradii ugu bahalnimo badnayd. . . . Boqortooyadii way dhacdaa oo waxay u kala jabtaa jajabyo. Mid mid, sayidyada iyo taliyayaasha jajabyadan, waxay ka tagaan Jaahilnimadooda oo waxay qirtaan iimaanka Masiixiga. Arrimaha diinta, kuwii guulaystay waxay isu dhiibayaan kuwii laga guulaystay. Hase ahaatee weli Jaahilnimadu way guulaysanaysaa. Taageerayaasheeda dhexdooda waxaa ku jira hal guulayste adag oo guul badan. (Clovis.) Laakiin goor dhow isaguna wuxuu u sujuudaa awoodda iimaanka cusub oo wuxuu noqdaa halyeygiisa. Weli wuu guulaysanayaa, laakiin isaga oo ah halyey iyo guulayste, wuxuu gaadhaa heerkiisa ugu sarreeya barta aynu taagannahay, C.H. 508.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

“—Isla sannadkaas ama wax u dhow, qaybtii ugu dambaysay ee muhiimka ahayd ee boqortooyadii dhacday ayaa si fagaare ah, oo iyada oo loo marayo caleemo-saarkii boqorkeeda guulaystay, loo Masiixiyeeyaa.”

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Baadariga xilligii aynu ku sugan nahay waa jaahil dhowaan soo noqday. Halgankii dhiigga badnaa ee kursiga ku fariisiyey waxaa lagu go’aamiyey faragelinta boqor Ariyan ah. Waxaa loo sujuudaa oo loo salaamaa isagoo buuxinaya —meesha Ilaah ee dhulka.’ Golaha guurtiduna ilaa xad aad buu ugu jiraa awooddiisa, si marka lagu tuhmo in danaha Kursiga Rooma sidaas u baahan yihiin, ay boqorka ka saaraan xiriirka kiniisadda. . . . Sannadkii 508 miinadii ayaa lagu qarxiyey hoosta carshiga Boqortooyada Bari. Natiijada jahawareerka iyo dirirta ay taasi dhalisay waa dullaynta sayidkeedii xaqa u lahaa. Haddaba su’aashu waa, goormay jaahilnimadu ilaa xad la cabburiyey oo ay bannaysay beddelkeeda iyo dhaxal-sugeheeda, karaahiyada Baabawnimada? Goormaa karaahiyadani la dhigay meel ay kaga bilaabi karto socodkeeda cayda iyo dhiigga? Ma jirtaa taariikh kale oo loo nisbeeyo in lagu “dhigay,” ama lagu “taagay” halkii jaahilnimada, aan ahayn 508? Haddii sixiroolaha qarsoodiga ahi weli dhammaan dhibbanayaasheeda aanu ku wada soo gelin awooddeeda, haddana booskeedii ayay qabsatay, qaarna waxay u hoggaansameen soojiidashadeeda.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Kuwii kale ayaa ugu dambayntii la hoggaansiiyaa, —oo boqorro, iyo dadyow, iyo dad badan, iyo quruumo, iyo afaf,’ ayaa la gelinayaa sixirkaas oo u diyaariya, xataa iyagoo —ku sakhraansan dhiigga shuhadadii Ciise,’ in ay —u maleeyaan inay Ilaah u adeegayaan,’ oo ay isu haystaan kuwa keliya ee samadu u janjeedho, iyagoo isla markaasba u sii noqonaya ugaadh ka sii fudud oo ka sii hodansan halaagga jahannamada’*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Waxaan haynaa taariikhda. ‘Qurbaanii joogtada ahayd’ waa la qaaday, oo karaahiyadii baabba’a keentaana waa la taagay sannadkii 508. Marka laga bilaabo bartan, 1290 maalmood ama sano waxay ku dhammaanayaan 1798, halkaas oo, sida hore loo muujiyey, awooddii madaniga ahayd laga dhuftay Baadariga gacantii Buonaparte. 1335 maalmood waxay ina gaadhsiinayaan 45 sano oo buuxa oo ka dambeeya dhacdadaas.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Laakiin qaar baa odhan kara, Sidee bay ku tahay in aad xilliyada ku soo afjartaan waagii hore? Sow miyaanay qornayn in Daanyeel nasto oo saamigiisa ku istaago dhammaadka maalmaha? Hubaal; waana rumaysan nahay. Laakiin maxay tahay Daanyeel inuu saamigiisa ku istaago? Qodobkan waxaa dib loo eegi doonaa marka aynu nimaadno sharaxaadda dhammaadka wakhtiga iyo baadhista dhacdooyinkii dhab ahaan ka dhacay dhammaadka maalmaha. Inta ka horraysa, halkan ayaannu barroosin ku dhiganaynaa ilaa toddobaad kale.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Khaladaadka iyo Khatarta Prescott iyo Daniells; Magaalooyinka la Joogo In Laga Shaqeeyo

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells waxaa loo doortay madaxweynaha Shirka Guud sannadkii 1901. Tani waxay muujinaysaa in dukumeentigan la qoray sannadkii 1910, xilli ay Mrs. White aad uga welwelsanayd dayacaaddii Daniells ee magaalooyinka iyo ku lug lahaanshihiisii muranka ku saabsanaa “Daily.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Haddaba, dhowaan Steve Wohlberg waxa uu sheegayey inaanu qasab ku ahayn inuu mowqif ka qaato “the Daily,” maxaa yeelay Ellen White weligeed mowqif kama qaadan “the Daily”; oo haddii ay ku filan tahay in nebisaddii ay qaadato mowqifkaas, isagana way ugu filan tahay.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Hagaag, Ellen White waxay ka taagnayd mowqif ku saabsan “Maalinlaha.” Waxay tidhi Millerites-ku waxay ka haysteen aragtida saxda ah, waxayna fahamsanayd in uu ahaa Jaahilnimo. Waxay fahamsanayd in markii Jaahilnimada la qaaday, ay 1335-ku bilaabatay; waxayna fahamsanayd in aragtiyo kale oo aan taas ahayn ay keliya dhalinayeen gudcur iyo jahawareer.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Midda ta aad ka caddayn karto taariikhda 1850 ee dhab ahaan go’doomisay inay keenayso gudcur iyo jahawareer waa aragtidii Crosier ee ahayd in Kan Joogtada ahi uu metelayay adeegga Masiixa ee Quduuska; sidaas darteed, waxaan u malaynayaa inay lahayd faham ku saabsan waxa Kan Joogtada ahi ahaa—ma aha oo keliya waxa uu ahaa, balse sidoo kale waxa uu metelayay—waayo, haddii aad ka tagto mowqifkaas, waxaad gelaysaa gudcur iyo jahawareer.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Laakiin, sannadkii 1910 Ellen White waxay sidoo kale canaanatay Madaxweynaha Shirka Guud iyo W. W. Prescott iyagoo riixayay aragtidan isla tan Crosier.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Taariikh-yahanina ma doodayo in Prescott iyo Willie White iyo A. G. Daniells, markii ay ku adkaysanayeen Arrinta Joogtada ah, ay ku adkaysanayeen fikradda ah in Arrinta Joogtada ahi ay matalayso adeegga Masiixa ee Quduuska. Qof kastaa taas wuu ogyahay.

But, you have got the entire article here from Manuscript Releases, volume 20.

Laakiin, halkan ayaad ku haysaa maqaalka oo dhan ee Manuscript Releases, mugga 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Goormee ayaa tan la sii daayay? Hagaag, waxaa la sii daayay sannadkii 1988; sidaas darteed, waxay u furnayd ardayda Adventism-ka inay ka fiirsadaan sannadkii 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Goormay ayey Willie White, Prescott, iyo Daniells ku aasaaseen aragtida beenta ah ee “Daily”-ga ee Adventism-ka? Laga bilaabo 1919 ilaa 1931 ayay hawshooda dhammaystireen. Marka la gaaro 1931, arrintu waa la go’aamiyey!! Adventism-ku wuxuu barayaa in “Daily”-gu uu matalo adeegga Masiixa ee Quduuska ah, maxaa yeelay waxay aqbaleen fasiraadda Qorniinka ee ka timaadda Protestantism-ka riddada ah iyo Katooligga. Oo laga bilaabo meeshan wixii ka dambeeya, “Daily”-ga waxaa loo aqoonsaday adeegga Masiixa ee Quduuska ah.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Nasiibdarro, waxaa jira codad qaarkood oo tan ka soo horjeeda oo si ka wanaagsan u garanaya, laakiin hirkii arrintu gebi ahaanba wuu ka rogmey wixii xilligaas ka dambeeyey.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Ka dibna sannadkii 1988, Ellen White Estate waxay noo sii daysay bayaankan ka soo jeeda 1910 isla waqtigii arrinta “Daily” ay kicinayeen Prescott, Daniells, iyo Willie White.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> Marxaladdan waaya-aragnimadeenna maskaxdeennu waa in aan laga jeedin iftiinka gaarka ah ee nala siiyey [innaga] si aan uga fiirsanno kulanka muhiimka ah ee shirkeenna. Waxaana halkaas joogay Walaal Daniells, kaas oo maskaxdiisa cadowgu ka shaqaynayey;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Maxay taasi ka dhigan tahay? Maxay ka dhigan tahay in cadowgu ka shaqaynayo maskaxdaada? Waxay ka dhigan tahay in Ruuxa Quduuska ahi aanu ka shaqaynayn maskaxdaada.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “...maskaxdaada iyo maskaxda Elder Prescott waxa saameyn ku hayay malaa’igihii samada laga eryay...”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Shayddaanka shaqadiisu waxay ahayd inuu maankiinna leexiyo, si waxyaalo yaryar oo tafatiran loo soo geliyo oo aanu Rabbigu idinku dhiirrigelin inaad soo gelisaan. Kuwaasu ma ay ahayn wax lagama maarmaan ah. Laakiin tani macne weyn bay u lahayd qaddiyadda runta. Oo fikradaha maankiinna, haddii laydiin leexin karo waxyaalahaas yaryar oo tafatiran, taasu waa shaqo Shayddaan hindisay. Waxaad moodaysaan in sixidda waxyaalo yaryar oo ku jira buugaagta la qoray ay noqon lahayd samaynta hawl weyn. Laakiin waxaa laygu amray, Aamusnaantu waa hadal-caddeyn.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Waxay rabeen inay galaan buuggii Uriah Smith, Thoughts on Daniel and Revelation, oo ay ka saaraan wixii uu ka yidhi “the Daily” inay tahay Jaahilnimo. Taasi waa sababta, muddadan dhexdeeda, mid ka mid ah ragga la diriraya Willie White iyo Prescott iyo Daniells uu u yahay nin la yidhaahdo Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Waa kuma Larry Smith? Kaasu waa ina Uuriyaah, wuuna garanayaa waxa ay doonayaan inay sameeyaan, wuxuuna la taagan yahay aabbihiis: allabariga joogtada ahu waa Jaahilnimo.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Waxaan leeyahay, Joojiya ceeb-raadinta. Haddii ujeeddadan Ibliisku uu fulin kari lahaa, markaas waxay idiin muuqan lahayd in shaqadiinnu loo tixgelin lahaa mid aad ugu yaab badan fikrad ahaan. Waxay ahayd qorshaha cadowga in dhammaan waxyaalaha loo malaynayo inay diidmo mudan yihiin la geeyo meel aan dhammaan noocyada maskaxuhu ku wada heshiin.”

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Haddaba maxaa markaas? Shaqadii qudheeda ee ka farxisa Ibliiska ayaa rumoobi lahayd. Dadka dibadda jooga waxaa loo soo bandhigi lahaa matalaad ku saabsanayn rumaysadkeenna, ee ah wixii iyaga ku habboonaan lahaa, taas oo horumarin lahayd astaamo dabeecadeed oo …”

do what? "cause great confusion."

samee maxay? “inuu keeno jahawareer weyn.”

Other views of the Daily have been adopted that bring confusion and darkness.

Aragtiyo kale oo ku saabsan allabariga joogtada ah ayaa la qaatay, kuwaas oo keena jahawareer iyo gudcur.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “oo ka faa’iidaysta daqiiqadaha dahabiga ah ee ay tahay in si qiiro leh loogu adeegsado keenidda farriinta weyn dadka hortooda. Soo-bandhigyada ku saabsan mawduuc kasta oo aynu ka soo shaqaynay dhammaantood ma wada waafaqi karaan, natiijaduna waxay noqon lahayd in lagu wareeriyo maskaxda rumaystayaasha iyo kuwa aan rumaysnaynba. Tanu waa isla wixii Shayddaanku qorsheeyey in ay dhacdo—wax kasta oo la buunbuunin karo sidii is-afgaranwaa.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Haddii Rabbigu idmo, marka aynu ka bilowno caddaynta caqiidooyinkan daraasaddeenna Kitaabka Quduuska ah, waxa aynu eegi doonnaa Yexesqeel 28; waayo, Yexesqeel 28 waa meesha si cad loogu aqoonsaday asalka ugu hooseeya ee “Joogtada.” Yexesqeel 28 wuxuu ku saabsan yahay is-sarraysiinta Luusiifer, iyaduna taas ayay calaamadaysay; waayo, sida ay isku dayayeen inay yidhaahdaan “Joogtadu” waxay ka dhigan tahay adeegga Masiixa ee meesha quduuska ah, ma aha oo keliya inay diidayeen aragtida runta ah ee “Joogtada,” oo ah astaan is-sarraysiin, balse waxay waayo-aragnimadooda ku muujinayeen isla is-sarraysiintaas. Waxay adkaynaysaa inay jahawareer soo gelin lahaayeen safafkeenna.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> Haddaba, halkan waxaa yaal hawl weyn oo ruuxyo qalaad ay ku milmi karaan. Laakiin Rabbigu wuxuu leeyahay hawl ay tahay in la qabto si loo badbaadiyo nafaha halaagsamaya; meelaha Shayddaan, isagoo isqarinaya, ka dhex geli karo oo jahawareer ku keeni karo safafkeenna, taas ayuu si buuxda u samayn doonaa, waxaana dhammaan kala-duwanaanshahaas yaryar ay isu beddeli doonaan kuwo weyn oo si cad u muuqda.

And what does it mean, "And I was shown"? God specifically told her this.

Oo maxay ka dhigan tahay, “Oo waa lay tusay”? Ilaah ayaa tan si gaar ah ugu sheegay iyada.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Bilowgiiba ayaa lay tusay in Rabbigu aanu odayaasha Daniells iyo Prescott midkoodna siin culayska shaqadan. Ma in xeeladaha Shaydaanka la soo geliyo, oo ma in ‘Maalinlahaan’ laga dhigo arrin sidaas u weyn oo loo keeno si maskaxaha loo qaldo loogana hor istaago horumarka shaqada xilligan muhiimka ah? Sidaas ma aha inay noqoto, si kasta oo ay wax u ahaadaan. Mawduucan waa inaan la soo bandhigin,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Walaashay White way fahamtay “the Daily,” waxayna fahamtay in baridda ah in “the Daily” uu yahay adeegga Masiix ee Quduuska ah ay tahay wax ka yimid malaa’igihii Jannada laga eryay, ayna kaliya keento jahawareer iyo gudcur; sidoo kalena, waxay aqoon u lahayd mowqifkii Hormuudka ahaa ee ahaa in “the Daily” uu matalo Jaahilnimada, iyo in markii “the Daily” la qaaday, ay bilaabatay wax sii sheegidda wakhtiga ee 1335-ka sano. Taas way ogayd. Way garanaysay farqiga, si kasta oo nimankan ay rabaan inay yidhaahdaan.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Sinaba ha ahaatee xaaladdu ha noqotee, arrintan lama soo bandhigin. Mawduucan lama horkeenin, waayo ruuxa la soo gelin lahaa wuxuu ahaan lahaa mid reebaya, Lucifarna dhaqdhaqaaq kasta ayuu la socdaa. Wakiillada Shaydaanku waxay bilaabi lahaayeen shaqadiisa, waxaana jahawareer lagu soo dhex gelin lahaa safafkeenna. Looma yeedhin inaad baadho kala duwanaanshaha ra’yiga ee aan ahayn su’aal tijaabo ah; laakiin aamusaantaadu waa codkarnimo. Arrintan oo dhan si cad bay hortayda u taallaa. Haddii Ibliisku ku lug yeelan karo qof ka mid ah dadkeenna arrimahan, sida uu damacsan yahay inuu yeelo, dacwadda Shaydaanku way guulaysan lahayd. Haddaba shaqada waa in dib-u-dhac la’aan la bilaabaa, oo aan hal [kala duwanaansho] oo ra’yi ahna la muujin.”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Shaydaanku wuxuu ku dhiirrigelin lahaa raggaas naga dhex baxay inay la midoobaan malaa'igaha sharka leh oo ay dib u dhigaan shaqadeenna iyagoo ku mashquulinaya su'aalo aan muhiim ahayn, waxaana farxad intee le'eg [ka jiri lahayd] xerada cadowga. Isku soo dhowaada, isku soo dhowaada. Kala duwanaansho kasta ha la aaso. Shaqadeennu hadda waa inaan awooddeenna jidheed oo dhan iyo xoogga neerfayaasha maskaxda oo dhan u hibeynno sidii kala duwanaanshahan jidka looga saari lahaa, oo dhammaantoodna loo wada waafaqi lahaa. Haddii Shaydaanka loo oggolaan lahaa, isaga oo leh xigmaddiisa weyn ee aan quduuska ahayn, inuu helo xitaa qabsasho tan ugu yar, [wuu rayrayn lahaa].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Haddaba, markaan arkay sida aad u shaqaynayseen, maskaxdaydu waxay wada qabatay xaaladda oo dhan iyo natiijooyinka ka iman lahaa haddii aad sii socotaan oo aad siiyaan kuwii naga tegey fursadda ugu yar ee ay jahawareer ku keenaan safafkeenna. Xikmadla’aantiinnu waxay ahaan lahayd wax qudhiisu Shayddaanku doonayo. Ku dhawaaqistiinnii codka dheeraa ma ay hoos iman waxyiga Ruuxa Quduuska ah. Waxaa lay faray inaan idiin sheego in ku ceeb-raadintinna qoraallada niman Ilaah hoggaamiyey aysan ka iman waxyi Ilaah. Oo haddii tani tahay xigmadda Oday Daniells dadka siin lahaa, sinnaba ha loo siin xil rasmi ah, waayo ma awoodo inuu sababta ka soo saaro natiijada. Aamusnaantiinna arrinkan ku saabsan ayaa ah xigmaddiinna. Haddaba, wax kasta oo la mid ah ceeb-raadinta daabacaadaha niman aan noolayn ma aha shaqada Ilaah midkiinna siiyey inuu qabto. Waayo, haddii nimankan—Odayaasha Daniells iyo Prescott—ay raaci lahaayeen tilmaamaha la bixiyey ee ku saabsanaa ka shaqaynta magaalooyinka, waxaa jiri lahaa kuwo badan, aad iyo aad u badan, oo runta ku qanci lahaa oo soo jeesan lahaa, niman karti leh oo [hadda] ku jira jagooyin aan marna la gaadhi doonin.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Dunida oo dhan waa in loo tixgeliyaa sidii hal qoys oo weyn. Oo markaad haysataan il aqooneed oo sidan u weyn oo aad ka soo dhaansan kartaan, maxaad dunida ugu dayseen inay sannado badan ku hallowdo markhaatiyadii uu Rabbigeenna Ciise Masiix ina siiyey? Diinta runta ahi waxay ina baraysaa inaynu nin iyo naag kasta u aragno qof aynu wanaag u samayn karno.

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Tani sannado badan ayay daabacanayd: —‘Maskax Isu-dheellitiran,’ markhaati loo diray Oday Andrews. Maskaxda waa la kobcin karaa si ay u noqoto awood lagu garto goorta la hadlayo iyo culaysyada ay tahay in la qaado oo la xambaaro, waayo Masiixu waa Macallinkaaga. Aniguna aad baan kaaga baqay [markii aan ku arkay adiga] adigoo xigmaddaada sare u qaadaya oo raacaya jid lagu keeno kala duwanaansho fikradeed. Rabbigu wuxuu u yeedhayaa niman xigmad leh oo aamusnaan xajin kara marka ay xigmad u tahay inay sidaas sameeyaan. Haddaad doonayso inaad noqoto nin dhan oo dhammaystiran, waxaad u baahan tahay quduusaysiin xagga Ciise Masiix. Haddana waxaa hadda bilaabmay shaqo, oo xigmad ha ka muuqato adeegaha kasta, madaxweyne kasta oo shir [a] ah. Laakiin halkan waxaa kuu yiilay shaqo aad sannado ka hor qaban lahayd, meel aad loogaaga baahnaa inaad codkaaga u qaaddo isla shaqadan. Masiixu wuxuu dadkiisa oo dhan siiyey tilmaamo gaar ah oo ku saabsan waxa ay samaynayaan iyo waxyaalaha ayan samaynayn. Oo wakhti yar baa inooga hadhay inaan ka shaqayno xaqnimada Rabbiga. Waad garan kartaa jidka Rabbiga. Waxaan arkay qasdigaaga ah inaad wax u waddo sida aad adigu u hindistay ka dib markii laguu dhigay madaxweyne. Waxaad moodday inaad samayn doonto waxyaalo yaab leh, kuwaas oo ahaan lahaa shaqo aanu Ilaah gacantaada ku gelin inaad qabato. Hadda, shaqadaadu ma aha inaad dulmiso, laakiinse waa inaad sii dayso baahi kasta intii suurtagal ah haddii Rabbigu ku aqbalay inaad adeegto. Laakiin goor horeba waxaad bixisay caddayn muujinaysa in xigmad iyo garasho quduus laga dhigay aanay adiga kaa muuqan. Waxaad si kadis ah u soo bandhigtay arrimo aan la aqbali lahayn ilaa Rabbigu iftiin bixiyo.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “Waxaa lay faray in aan la samayn dhaqdhaqaaqyo degdeg ah oo noocaas ah sida in laguu doorto madaxweynaha shirweynaha xataa sannad kale. Laakiin Rabbigu wuu mamnuucayaa wax kala macaamilo degdeg ah oo intaas ka sii badan ilaa arrintu Rabbiga hortiisa lagu keeno tukasho; oo maadaama farriintu kuu timid in hawsha Rabbiga ee saaran madaxweynaha ay tahay masuuliyad aad u quduus ah, xaq akhlaaqeed uma aadan lahayn in aad sidaas ugu olol baxdo mawduuca ‘Daily’-ga oo aad u malayso in saamayntaadu ay go’aamin doonto su’aasha. Waxaa jiray Oday Haskell, kan qaaday masuuliyadaha culus, waxaana jira Oday Irwin iyo rag kale oo dhowr ah oo aan xusi karo kuwaas oo haya masuuliyado culus.”

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Xaggee ayay ahayd ixtiraamkii aad u haysay raggii da’da ahaa? Awood noocee ah baad adeegsan kari lahaydeen adigoon soo wada qaadin dhammaan raggii masuulka ahaa si ay arrinta u miisaamaan? Laakiin aynu imminka arrinta baarno. Waa inaynu hadda dib u eegnaa in tani tahay xukunka Rabbiga, iyadoo la eegayo hawshii la dayacay, ee ah inaad muujisaan dadaalkiinna si aad hawsha u sii waddaan xataa sannad kale. Haddii aad hawsha sii waddaan sannad kale adiga oo kaashanaya gargaarka kula midoobi doona, waa inay isbeddel idinku yimaado adiga iyo Odayga Prescott. Oo qalbiyadiinna hoos u dhiga Ilaah hortiisa. Rabbigu waa inuu idinku arkaa muujin waayo-aragnimo ka duwan, maxaa yeelay haddii weligeed ay rag u baahdeen in dib loo soo jeediyo wakhtigan la joogo, waa Oday Daniells iyo Oday Prescott.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “Waa in la doorto toddoba nin oo ah niman xigmad leh oo, iyada oo ay ku shaqaynayso nimcada Ilaah, bixiya caddayn ku saabsan dib-u-soo-noqosho. Waayo nin kasta oo sidaas u indho beelay oo aan sabab uga garan karin natiijada, ilaa ay iska indhatiraan nimankii qaaday mas’uuliyadaha hawsha iyo madaxweynayaashan shirarka, oo nimanka hawsha wada in ka badan laba sannadood la iska tixgelin waayo, dabadeedna ay ka dhalato cawaaqib sidan u degdeg badan oo nimanku dayacaan shaqadii qudheeda ee sannado badan hortooda la dhigay—hawsha magaalooyinka—oo aan wax, ama fiiro aad u yar, loo siin waayeellada talo ahaan, balse ay ku dhawaaqaan waxyaalaha ay doortaan inay dadka siiyaan, taasu qudheedu waxay markhaati u tahay ammaan-darrada nimanka loo wakiilanayo shaqo sidan u weyn oo la yaab leh.”

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Masiixu ma dhiman. Weligiis ma oggolaan doono in shuqulkiisa sidan qalaad loo sii wado. Buugaagta faraha ha laga qaado. Haddii isbeddel lagama maarmaan ahi jiro, Ilaah wuxuu ka dhigi doonaa in is-waafajinta ku jirta isbeddelkaas ay ahaato mid waafaqsan; laakiin marka farriin lagu aamino dad leh masuuliyadaha waaweyn ee ku lug leh, [Ilaah] wuxuu ka dalbaa daacadnimo ku shaqayn doonta jacayl oo naftana daahirin doonta. Odayaasha Daniells iyo Prescott labaduba waxay u baahan yihiin dib-u-soo-noqosho. Shuqul qalaad ayaa soo galay, mana aha mid waafaqsan shuqulkii Masiixu dunideenna u yimid inuu qabto; oo kuwa run ahaan soo noqday oo dhammu waxay samayn doonaan shuqullada Masiixa.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Dhammaanteen waxa ina saaran inaan gudanno shaqada ammaani doonta Aabbaha. Waxa aynu nimid qalalaasaha—ama inaynu la ekaanno dabeecadda Ciise Masiix isla wakhtigan diyaargarowga ah ama inaynaan isku dayin. Oday Daniells, xor uma tihid inaad codkaaga kor uga maqashiiso sida aad samaysay duruufo la mid ah kuwan. Oo fahan, madaxweynaha shir ma aha taliye. Wuxuu ku shaqeeyaa xidhiidh la leh ragga xigmadda leh ee haya jagada madaxweynennimo oo Ilaah aqbalay. Xorriyad uma haysto inuu farageliyo qoraallada ku jira buugaagta la daabacay ee ka soo baxay qalimada kuwa Ilaah aqbalay. Mar dambe looma oggolaan doono inay talada hayaan, haddaanay muujin awoodda xukunka iyo talinta ee wax xukunta oo ka yar. Qalalaasihii wuu yimid, waayo Ilaah waa la sharaf dhici doonaa.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> Sidee ayuu Rabbigu u eegaa magaalooyinka aan laga hawlgelin? Masiixu wuxuu ku jiraa jannada. Hadda qirashadeedu waa inay noqotaa, —Ma jiro talis boqornimo. Haddana waa wakhtiga qalalaasaha ee dunidan. Hadda anigu waxaan ahay Awoodda wax badbaadisa ama wax baabbi’isa. Hadda waa wakhtiga ay masiirka kulligood ku jiraan gacmahayga. Noloshayda ayaan u bixiyey inaan dunida badbaadiyo. Oo “Aniguna, haddii kor la ii qaado,” nimcada badbaadinta ee aan siin doono waxay caddayn doontaa in kuwa doonaya oo dhan ee loo qaabayn doono ekaanta rabbaaniga ah oo ay ila mid noqon doonaan ay u shaqayn doonaan sidaan anigu ugu shaqeeyo xoogga nimcadayda furashada. Kii doonaya, ha la qabsado walaalihiis si ay u qabtaan shaqada loo siiyey inay qabtaan markay ku sugan yihiin meelo mas’uuliyad leh, iyagoo hoos jooga talada Rabbigu bixiyo, oo si aad u daran ha u doondoonaan inay si buuxda ula wada shaqeeyaan Kan dunida sidaas u jeclaaday oo uu naftiisa allabari buuxa ugu bixiyey badbaadinta dunida. Waxaan la hadlayaa adeegayaasheenna, in markay galaan shaqada magaalooyinkeenna ay jirto degganaansho quduus ah oo la socda adeegidda Erayga. Ma samayn karno saamaynta ku habboon ee maskaxda dadka haddii aynu . . . [Saddexda meelood ee hoose ee boggan waa la bannaysiiyey.]

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Waxaan ka soo guurinayaa Xusuus‑qorkayga. Runta sida ay Ciise ku jirto—ka hadla, ku tukada, eray kastaana ku rumaysta fudaydkiisa. Maxaad faa’iidi lahaydeen haddii khaladaad la hor keeno ragga ka leexday iimaanka oo dheg u dhigay ruuxyo khiyaaneeya, rag aan waqti fog ka hor innaga nagula jirin iimaanka? Ma waxaad istaagi doontaan dhinaca Ibliiska? U fiirsada beeraha aan weli laga shaqayn. Shuqul dunida oo dhan gaadha ayaa ina hor yaal. Waxaa la i tusay muuqaallo ku saabsan John Kellogg.

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Qof aad u soo jiidasho leh ayaa matalayay fikradaha doodihii marin-habaabinta lahaa ee uu soo bandhigayay, kuwaas oo ahaa aragtiyo ka duwan runta dhabta ah ee Kitaabka Quduuska ah. Kuwa gaajaysan oo u harraadsan wax cusubna waxay hor marinayeen fikrado [aad u marin-habaabinta leh], sidaas darteedna Oday Prescott wuxuu ku jiray khatar weyn. Oday Daniellsna wuxuu ku jiray khatar weyn [ahaan] in lagu duubo khiyaano ah in haddii aragtiyadan meel kasta laga sheego, ay noqon lahayd sidii adduun cusub.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Haa, way ahaan lahayd; laakiin intii maskaxdoodu sidaas ugu mashquulsanayd, ayaa la i tusay in Walaal Daniells iyo Walaal Prescott ay waayo-aragnimadooda ku dhex tolayeen fikrado leh muuqaal ruuxi[yiinimo], oo ay dadkeenna ugu jiidayeen fikrado qurux badan oo khiyaanayn lahaa, hadday suurtagal noqoto, xataa kuwa la doortay.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Kuwa kuwa la doortay innaba lama khiyaanayn doono, laakiin waxaa jiri doona dad la taagan kuwa la doortay kuwaas oo la khiyaanayn doono. Kuwa la doortay waa bikradaha xigmadda leh. Bikradaha nacaska ah waa la khiyaanayn doonaa, sax?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Oo sida bikradaha xigmadda leh ee wakhtigan jooga, marka jirrabaaddu ay taagan tahay inay xataa kuwa la doortay khiyaanayso, sida bikradaha xigmadda leh ay u helayaan shubashada Ruuxa Quduuska ah, maxayse bikradaha nacasyada ah helayaan? Khiyaanada xoogga leh ee 2 Tesaloniika. Taasna sidoo kale waan ka hadli doonnaa iyadoo la xidhiidha Daily.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“waxay waayo-aragnimadooda ku dhex tollayeen dareenno leh muuqaal ruuxi[yeed], iyagoo dadkeenna u soo jiidayay dareenno qurux badan oo khiyaanayn lahaa, hadday suurtowdo, xataa kuwa la doortay.”

What is the very bottom line of spiritualism?

Waa maxay gunta ugu dambaysa ee ruuxiismku?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Marka ay timaaddo qisada Boqor Saa’uul, muxuu Samuu’eel yidhi? “Caasinimadu waa sida sixirbararka.” Caasinimadu waa sixirbarar.

Where does Saul end up?

Sa’uul xaggee ku dambaystaa?

FROM THE AUDIENCE: With the witch of Endor.

DHAGEYSTAYA: Iyada oo lala jiro sixirooladdii Endor.

With the witch of Endor.

Iyadoo la jirta sixirooladdii Endoor.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Maxay ahayd wixii uu Boqor Saa'uul sameeyey ee sababay taxanahan dhacdooyinka ah oo ku hoggaamiyey saaxiraddii Endor? Wuxuu hadalkiisii ka sarreysiiyey Erayga Ilaah. Waxaa loo sheegay waxa uu samaynayo, laakiin isagu wuu sii watay oo wuxuu sameeyey wixii uu doonayay inuu sameeyo.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Xudunta ugu dambaysa ee ruuxnimada beenta ahi waa inaad hadalkaaga ka sarraysiiso Erayga Ilaah. Halkaas bay wax walba ka bilaabmaan. Taasu waa sixirnimo.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Sixirku waa garashada sida Shaydaanku kuu geliyo saamayntiisa hoosteeda. Sida uu kuu sasabo waa eray sixireed oo la xidhiidha khiyaano sixireed.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Marka lagu sixroobo, yaa ugu horreeya ee la sixrooba? Sixiroolaha. Wax walba waxay ka bilaabmaan marka aan hadalkayga ka sarraysiiyo Erayga Ilaah. Taasu waa sixir, taasu waa fallaagow, aniguna waxaan ahay kii la sixroobay. Taasina waa wixii ku dhacay Daniells iyo Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Oo dareenno noocee ah ayay Daniells iyo Prescott isku dayayeen inay soo geliyaan markan tani dhacaysay? Aragti qaldan oo ku saabsan “Joogtada” (the Daily).

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Oo waa maxay aragtida runta ah ee ku saabsan Daily-ga? Waa in uu yahay Paganism, Paganism-kuna waa diinta is-sarraysiinta. Waa diin ka bilaabatay maxkamadaha Jannada markii Shayddaan, markii Shayddaan, uu eraygiisa ka sarreysiiyey Erayga Ilaah oo uu taariikhda aadanaha soo geliyey qarsoodiga xumaanta.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Qarsoodiga xumaantu waa shaqada Shaydaanka ee uu innagu sixrayo. Waa shaqada Shaydaanka ee uu innagu kiciyo in aynu ereygayaga ama ereygiisa ka sarraynsiinno Erayga Ilaah.

Do you follow my thought?

Ma raacaysaa fikirkeyga?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Kor u fiiri “iniquity.” Waxay ku qeexi doontaa “iniquity” kitaabka Strong’s Concordance. Oo markaad hoos ugu dhaadhacdo erayga asalka ah, waa maxay erayga asalka u ah “iniquity”? Alpha, alpha. Taasu waa riddada Alpha.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Goormee ayay Daniells iyo Prescott riixayeen aragtidan nacasnimada ah? Xilligii riddadii Alfa.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Sidaa darteed, ha seegin waxa Walaasha White halkan ka sheegayso ee ku saabsan in xataa kuwa la doortay la khiyaaneeyo iyo ku saabsan akhrinta Ezekiel 28. Iyadu way ogayd waxa socda. Waxay ogayd in arrinkan Daily uu yahay wax aan khalad ahayn oo keliya xagga caqiidada, balse uu ka doonayo kuwa doonaya inay ku wacdiyaan aragtida qaldan ee Daily inay hadalkooda ka hormariyaan Erayga Ilaah, oo ay gelinayso meel ay ku sixirmaan; sidaas darteedna, waxay gacanta Shayddaanka ugu noqdaan aalad uu kuwo kale ugu sixro fallaagannimadooda.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> Waa inaan qalinkayga ku muujiyo [xaqiiqada] in walaalahani ay ku arki lahaayeen ceebaha ku jira fikradahooda khiyaanada leh oo runta gelin lahaa hubanti la’aan; oo [haddana] ay [sii] isu taagi lahaayeen sidii [iyagoo leh] garasho ruuxi ah oo weyn. Haddana waa inaan u sheego [iyaga] [in] markii arrintan la i tusay,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Dadku waxay yidhaahdaan, “Oh, Ellen White, iyadu mowqif kama haysato Arrinta Maalinlaha ah.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “markii la i tusay arrintan, markii Oday Daniells codkiisa kor ugu qaadayo sida buun oo kale isagoo difaacaya fikradihiisa ku saabsan —Maalinlaha,’ natiijooyinkii ka dambeeyey ayaa la ii soo bandhigay. Dadkeennii way wareersanaayeen. Waxaan arkay natiijada, dabadeedna digniino ayaa la i siiyey oo ahaa in haddii Oday Daniells, isaga oo aan ixtiraam u hayn cawaaqibka, uu sidaas ku qancanaado oo isu oggolaado inuu rumaysto inuu ku hoos jiro waxyiga Ilaah,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Tani waa ruuxsami. Wuxuu hadalkiisa ka sarraysiiyey Erayga Ilaah. Wuxuu rumaysan yahay in Ilaah waxyoonayo isaga.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “in haddii Oday Daniells, isaga oo aan u eegin natiijada ka dhalanaysa, uu sidaas ku qancay oo isu oggolaado inuu rumaysto inuu ku hoos jiro waxyiga Ilaah, shakiyi iyo shaki-gelin ayaa meel kasta laga dhex abuuri lahaa safafkayaga, oo waxaan joogi lahayn halkii Shayddaan fariimihiisa ka gudbin lahaa. Rumaysadla’aan go’an iyo shaki-gelin ayaa lagu beerilahaa maskaxda aadanaha, oo dalagyo qalaad oo shar ah ayaa runta meesheeda geli lahaa. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Dalagyada qalaad ee sharka ayaa maanta ka baxaya dhammaan Adventism-ka.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White waxay taageeradeeda saartay fahamkii Hormuudka ee 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White waxay taageeradeeda saartaa fahamkii Hormuudka ahaa ee ahaa in “Maalinlaha” ku jira Kitaabka Daanyeel uu matalo Heedhanimo.

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