And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Ilaahna wiilka yaraa wuu la jiray; wuuna koray, oo wuxuu degay cidlada, oo wuxuu noqday qaansoley. Bilowgii 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ismaaciil wuxuu noqday qaansoole, taas oo astaan u ah dagaal, sidoo kalena astaan u ah xukunka fulinta ah ee lagu soo dejinayo Rooma.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Kanu waa codkii kuwa cararaya oo ka baxsanaya dalka Baabuloon, inay Siyoon kaga dhawaaqaan aargudashada Rabbiga Ilaaheenna ah, taasoo ah aargudashada macbudkiisa. Qaansoleyda u wada yeedha inay Baabuloon ku kacaan; kulligiin qaansada laabtaow, hareeraheeda dega; yaan midna ka baxsan. U abaalguda iyada sida shuqulladeedu yihiin; wixii ay samaysay oo dhan, sidaas oo kale ugu sameeya iyada; waayo, Rabbiga ayay ku kibirtay, kaasoo ah Kan Quduuska ah ee reer binu Israa’iil. Yeremyaah 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Qaansoleydu waxay Baabuloon uga abaalmariyaan sida shuqulladeedu yihiin, oo abaalmarintaasu waxay ka bilaabataa sharciga Axadda ee dhowaan imanaya, iyadoo la socota codka labaad ee Muujintii cutubka siddeed iyo tobnaad, marka uu bilaabmo xukunka fulineed ee tartiib-tartiib u socda ee Baabuloon.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Oo waxaan maqlay cod kale oo samada ka yimid, oo leh, Ka soo baxa iyada, dadkaygiiyow, si aydaan uga qaybgelin dembiyadeeda, oo aydnaan u helin belaayooyinkeeda. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna wuu soo xusuustay xumaatooyinkeedii. U abaalmariya sida ay idiin abaalmarisay, oo labanlaab ugu celiya sida shuqulladeeda ay yihiin; koobkii ay buuxisayna laba-laab ugu buuxiya. Intii ay isweyneysay oo ay raaxaysi ku noolayd, intaas oo kale cadaab iyo murugoba siiya; waayo, qalbigeeda waxay ku tidhaahdaa, Boqorad baan carshiga ku fadhiyaa, carmalna ma ihi, murugona ma arki doono. Muujintii 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ismaaciil iyo hooyadii Haagaar waxaa laga reebay dhaxalka xaqa curadnimada, waana la eryay. Sidaas daraaddeed, masayrku wuxuu noqday dhiirrigelinta nebiyaysan ee Islaamka, dagaalkuna wuxuu noqday hawshiisa nebiyaysan. Xuska ugu horreeya wuxuu ka kooban yahay xannibaaddii Saarah ku soo rogtay Ismaaciil iyo hooyadii, xannibaaddaasina waxay noqotay astaanta nebiyaysan ee aasaasiga ah ee Islaamka dhammaan Erayga Ilaah iyo taariikhdaba. Farcankii Ismaaciil waxay ahaan lahaayeen dad duurjoog ah, oo gacantoodu ka gees tahay nin kasta, dabeecaddooda duurjoognimadana waxaa lagu matalay dameerka carbeed ee duurjoogta ah, kaas oo ka tirsan qoyska fardaha. Sidaas daraaddeed, dagaallada Islaamka ee hoogga kowaad iyo kan labaad waxaa lagu matalaa dagaalyahanno fuushan fardo cadhooday.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islaamku waa farriinta roobka dambe, waana ku habboon oo keliya in saddexda hoog ay matalaan saddex xariiq oo nebiyadeed oo gaar ah, waayo hab-raaca roobka dambe waa “xariiq dul xariiq.” Marka sifooyinka nebiyadeed ee labada xariiq ee hore la isu keeno, waxay dhisaan xariiqda hoogga saddexaad. Saddexdaas xariiq ee nebiyadeed dhammaantood waxay muujinayaan xilliga shaabadaynta boqol iyo afartan iyo afarta kun. Saddexdaas xariiqna waxay matalaan muddada daadinta roobka dambe, waayo roobka dambe wuxuu bilaabay inuu rusheeyo markii hooggii saddexaad yimid Sebtembar 11, 2001.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Roobka dambena waxay ku soo degaysaa dadka Ilaah. Malaa’ig xoog badan ayaa samada ka soo degaysa, dunida oo dhammuna waxay ku iftiimaysaa ammaantiisa.” Review and Herald, Abriil 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Muddadii shaabadayntu waxa ay sidoo kale astaan u ahayd muddadii bilaabatay Agoosto 11, 1840 oo ku dhammaatay imaatinkii malaa’igta saddexaad Oktoobar 22, 1844. Muddadaas waqti waxa ay sidoo kale ku astaysnayd kitaabka Xabaquuq cutubka labaad. Taariikhdii Millerite-ka ayaa fulisay Xabaquuq cutubka labaad, oo sidaas ku bilaabatay markii malaa’igtu soo degtay Agoosto 11, 1840, kuna dhammaatay markii malaa’igta saddexaad timid Oktoobar 22, 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Xabaquuq cutubka labaad wuxuu muujinayaa in dhammaadka aragtida, aragtidu ay “hadli” doonto. Aayadda saddexaad ee Muujintii cutubka tobnaad, malaa’igtii waxay ku qaylisay (way hadashay) cod weyn, oo Oktoobar 22, 1844 isla malaa’igtaas ayaa ku dhaaratay (way hadashay) in “waqti dambe jiri doonin.” Ilaaliyaha Xabaquuq ee aayadda koowaad ee cutubka labaad, wuxuu ku yaal Agoosto 11, 1840, waayo markaas ayaa waardiyayaashu codkooda kor u qaadaan.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Kacdoonkii 1888, oo Sister White ay ku tilmaamay inay matalayso malaa’igta Muujintii siddeed iyo tobnaad ee ahayd inay dhulka ku iftiimiso ammaantiisa, waardiyayaashu (Jones iyo Waggoner) waxay kor u qaadeen “codkoodii” sida buun, si ay dadka Ilaah ugu muujiyaan xadgudubyadooda, waayo farriintoodu waxay ahayd farriintii La’odikiya. Sebtembar 11, 2001, oo lagu sii tusaaleeyey taariikhda 1888, Rabbigu wuxuu dadkiisa maalmaha ugu dambeeya dib ugu hoggaamiyey waddooyinkii hore ee Yeremyaah, halkaas oo aan dheg loo dhigin waardiyayaasha. Soo degidda malaa’igta ayaa calaamad u ah imaatinka nebiyadeed ee waardiyayaasha.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Codkii” yimid 11-ka Agoosto, 1840, waxaa lagu soo gudbiyey waardiyeyaasha, Yeremyaahna waxaa loo sheegay in haddii uu ku soo noqdo rumaysadkiisii oo uu Ilaah ku kalsoonaado niyad-jabkiisii ka dib, uu noqon doono afka Ilaah. Markii araggii dib u dhacay uu ugu dambayntii yimid 22-ka Oktoobar, 1844, ayuu “hadlay.” Wakhtiga ku xusan cutubka labaad ee Xabaquuq, kaas oo lagu fuliyey taariikhda Millerite-ka, wuxuu tusaale u yahay wakhtiga shaabadaynta boqol iyo afartan iyo afar kun.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Waa lama huraan ah in la garto in Agoosto 11, 1840 ilaa Oktoobar 22, 1844, ay muujinayso shaabadaynta boqol iyo afar iyo afartan kun, taas oo ah muddada roobka dambe lagu shubo. Tani waa lama huraan, waayo farriinta roobka dambe waa in lagu aqoonsadaa habraaca ah “xarriiq korkeed xarriiq.” Muddada gaarka ah ee ah shaabadaynta boqol iyo afar iyo afartan kun si joogto ah ayaa loogu metelaa xariiqyada waxsii sheegidda, sidaasina waa Habakkuk 2, kaas oo Sister White si toos ah u aqoonsanayso in lagu fuliyey taariikhda Milleriyiinta. Waxay sidoo kale marar badan baraysaa in taariikhda Milleriyiintu ku soo noqoto taariikhda boqol iyo afar iyo afartan kun.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Iyadoo ku dhex-jira waxsii sheegyadii ay u haysteen inay khuseeyaan wakhtiga imaatinka labaad, waxaa ku jiray waxbarid si gaar ah ugu habboonayd xaaladdooda aan hubin iyo sugitaanka kacsan, oo ku dhiirrigelinaysay inay samir ku sugaan rumaysadka, iyagoo aaminsan in waxa hadda fahamkooda ku mugdi ah wakhtigiisa ku habboon loo caddayn doono.

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

Waxsii nebiyadaas ka mid ahaa tan ku qoran Xabaquuq 2:1–4: “Waxaan istaagi doonaa munaaraddayda ilaalinta, oo waxaan isku taagi doonaa qalcadda, oo waan fiirin doonaa si aan u arko waxa uu igu odhan doono, iyo waxa aan ka jawaabi doono markii lay canaanto. Markaasaa Rabbigu ii jawaabay, oo yidhi, Qor muujinta, oo si cad ugu qor looxyada, si kii akhriyaa uu u ordo. Waayo, muujintu weli waxay u taal wakhti la goostay, laakiinse ugu dambaysta way hadli doontaa, mana beenin doonto; in kastoo ay raagto, sug iyada; maxaa yeelay, hubaal way iman doontaa, mana raagi doonto. Bal eeg, naftiisa kor isu qaadday kuma toosna isaga gudihiisa; laakiinse kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa.”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

Sida horeba sannadkii 1842 jihadii lagu bixiyey waxsii sheegiddan ee ahayd in “qor riyada, oo looxyadana ku caddee, in kii akhriyaa uu ordo,” ayaa ku dhalisay Charles Fitch diyaarinta jaantus nebiyadeed si uu u muujiyo riyooyinka Daanyeel iyo Muujintii. Daabacaadda jaantuskan waxaa loo arkay inay tahay dhammaystirka amarkii Xabaquuq la siiyey. Hase ahaatee, markaas cidina ma ay ogaan in dib-u-dhac muuqda oo ku jira rumoobidda riyada—wakhti hakad ah—lagu soo bandhigay isla waxsii sheegiddaas. Niyad-jabkii dabadiis, Qorniinkan wuxuu u muuqday mid aad u muhiim ah: “Waayo, riyadu weli waxay u taal wakhti loo qoondeeyey, laakiinse ugudambaysta way hadli doontaa, beenna sheegi mayso; in kastoo ay hakato, sug iyada; maxaa yeelay, hubaal way iman doontaa, dib uma dhici doonto.... Kan xaqa ahu rumaysadkiisa ayuu ku noolaan doonaa.”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

Qayb ka mid ah waxsii sheegidda Yexesqeelna wuxuu ahaa il xoog iyo qalbiqaboojin u ah rumaystayaasha: “Eraygii Rabbigu wuxuu ii yimid, isagoo leh, Wiilka Aadanow, waa maxay maahmaahdaas aad ku leedihiin dalka reer binu Israa’iil, idinkoo leh, Maalmuhu way dheeraadeen, oo waxyi kastana wuu baabba’ay? Haddaba u sheeg iyaga, Sayidka Rabbiga ahu wuxuu leeyahay.... Maalmuhu way dhow yihiin, oo natiijada waxyi kasta.... Anigu waan hadli doonaa, oo erayga aan ku hadlo wuu rumoobi doonaa; dib dambe looma sii dheerayn doono.” “Kuwa guriga Israa’iil ka mid ahu waxay yidhaahdaan, Waxyiga uu arkayaa waa maalmo badan oo iman doona, oo wuxuu wax ka sii sheegaa waqtiyo fog. Sidaas daraaddeed waxaad ku tidhaahdaa iyaga, Sayidka Rabbiga ahu wuxuu leeyahay; Midnaba erayadayda dib dambe looma sii dheerayn doono, laakiinse eraygii aan ku hadlay waa la samayn doonaa.” Yexesqeel 12:21–25, 27, 28.” Murankii Weyn, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Milleriyiintu ma ayan u arkin oo keliya inay fulinayeen masaalkii tobanka bikradood iyo cutubka labaad ee Xabaquuq, laakiin waxaa kaloo loo hoggaamiyey inay arkaan in taariikhdii ay ku fulinayeen waxsii sheegyadan ay sidoo kale ahayd aqoonsigii Yexesqeel ee isla taariikhdaas qudheeda, halkaas oo “saamaynta wax kasta oo aragti ah” lagu fulin lahaa. Xariiqda taariikheed ee matasha shaabadaynta boqol iyo afar iyo afartan kun waa meesha lagu fuliyo saamaynta wax kasta oo aragti ah!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Xarriiqyada matalaya muddada roobka dambebaadka ah iyo shaabadaynta boqol iyo afartan iyo afarta kun ayaa la isu geeyey si loo caddeeyo in taariikhda nebinnimadu mar walba sidato saxiixa Alfa iyo Oomega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Taariikhda Millerite-ku waxay ku bilaabataa codka malaa’igta ee Muujintii tobnaad, waxayna ku dhammaataa isla codkaas. Sebtembar 11, 2001, waxay ku bilaabataa codkii kowaad ee Muujintii cutubka siddeed iyo tobnaad, waxayna ku dhammaataa codkii labaad ee Muujintii cutubka siddeed iyo tobnaad. Xabaquuq cutubka labaad wuxuu ku bilaabataa codka waardiyeyaasha, wuxuuna ku dhammaadaa codka waardiyaha Yeremyaah. Hoogga kowaad wuxuu ku bilaabataa Maxamed, wuxuuna ku dhammaadaa Maxamed II. Hoogga labaad wuxuu ku bilaabataa sii-deynta afarta malaa’igood ee Islaamka, wuxuuna ku dhammaadaa xayiraadda Islaamka.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Hab-raaca ah ee ah roobka dambe waa hab-raaca Ishacyaah ee “xarriiq korkeed xarriiq”, xariiqyada la isu geeyona si loo aqoonsado loona adkeeyo farriinta roobka dambe si aan kala go’ lahayn waxay xambaarsan yihiin saxiixa Alfa iyo Oomeega. Hoogga kowaad ee Muujintii cutubka sagaalaad wuxuu ka bilaabmaa Maxamed, wuxuuna ku dhammaadaa Maxamed II. Muddadaas waxa loo kala qaybiyaa laba nooc oo dagaal ah, kii ugu horreeyeyna wuxuu ahaa weerarro aan nidaamsanayn oo ka dhan ah Rooma oo si dhab ah u billowday xilligii Abuu Bakar, dabadeedna waxaa xigay muddo boqol iyo konton sannadood ah oo lagu fuliyey dagaalkii ugu horreeyey ee nidaamsanaa ee Islaamka.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Boqol iyo kontonka sannadood waxaa lagu matalayaa waxsii sheegidda wakhtiga ee “shan bilood”. Hoogga labaadna sidoo kale wuxuu leeyahay waxsii sheegid wakhti ah oo ah saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood. Sidaas daraaddeed, maadaama qaab-dhismeedka waxsii sheegidda ee hoogga koowaad iyo kan labaad ay dhammaadka ku aqoonsanayaan bilowga, wuxuu ka kooban yahay kala-sooc u dhexeeya shaabadaynta iyo muddo wakhti oo gaar ah. Hawsha shaabadaynta waxaa lagu matalay bilowga taariikhda hoogga koowaad, waxaana lagu matalay dhammaadka hoogga labaad.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Waxa ka dambeeya shaabadaynta ku xusan aayadda afraad, ee hoogga koowaad, waa “shan bilood” (boqol iyo konton sannadood). Shanta bilood laba jeer baa la aqoonsaday, mar aayadda shanaad iyo mar kale aayadda tobnaad. Waxa ka horreeya habka shaabadaynta ee Agoosto 11, 1840 ilaa Oktoobar 22, 1844 ee hoogga labaad waa wax sii sheegidda “saacadda, maalinta, bisha, iyo sannadka” (saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood), ee aayadda shan iyo tobnaad. Labaduba iyagoo ku jira hal xariiq oo isdaba-joog ah, buunanka shanaad iyo lixaad waxay ku bilaabmaan kuna dhammaadaan sawir muujinaya habka shaabadaynta.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Sida laba sadar ah, marka loo dabaqo “sadar dul saaran sadar” waxay tilmaamayaan bilow iyo dhammaad ay calaamadeeyeen Muxammad kii kowaad iyo Muxammad kii labaad. “Sadar dul saaran sadar,” waxay ku aqoonsanayaan laba xilli oo kala duwan sadar kasta gudaheeda, taas oo ka dhalata in sadar kastaa leeyahay waxsii-sheegid waqtiyeed. Taariikhda hoogga koowaad, Islaamku wuxuu ahaa inuu Rooma “dhaawaco,” halka hoogga labaadna uu ahaa inuu Rooma “dilo.” Hoogga koowaad wuxuu ahaa dagaal waramo, seefaf, iyo fallaadho ah, halka hoogga labaadna uu soo bandhigay baaruudda hub ahaan.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

“AAYADDA 10. Oo waxay lahaayeen dabo u eg dabaqalloocyo, waxaana dabadooda ku jiray miciyo; oo xooggooduna wuxuu ahaa inay dadka waxyeelleeyaan shan bilood. 11. Oo waxay lahaayeen boqor ka taliya, kaas oo ah malaa’igta yamayska aan gunta lahayn, kaas oo magiciisu afka Cibraaniyada ku yahay Abaddon, laakiinse afka Giriigga magiciisu waa Apollyon.

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Ilaa hadda, Keith wuxuu ina siiyey tusaalooyin ku saabsan dhawaqa afuufidda shanta buun ee ugu horraysa. Laakiin hadda waa inaan isaga macasalaamaynaa, oo u gudubnaa ku-dhaqanka qodobka cusub ee waxsii sheegistan halkan lagu soo bandhigay; kaas oo ah, xilliyada waxsii sheegista.

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Awooddoodu waxay ahayd inay dadka waxyeelleeyaan shan bilood.—1. Su’aashu waxay soo baxaysaa, dadkee bay ahayd inay waxyeelleeyaan shan bilood?—Shaki la’aan isla kuwii ay dabadeed dili lahaayeen (eeg aayadda 15); ‘Saddex meelood meel dadka,’ ama saddex meelood meel boqortooyadii Roomaanka,—qaybteedii Giriigga.

“2. When were they to begin their work of torment? The 11th verse answers the question.

“2. Goormay bay ahayd inay bilaabaan shuqulkooda silic‑gelinta? Aayadda 11aad ayaa su’aashaas ka jawaabaysa.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Waxay lahaayeen boqor iyaga ka taliya.’ Laga bilaabo dhimashadii Mohammed ilaa ku dhowaad dhammaadkii qarnigii saddex iyo tobnaad, Muslimiintu waxay u kala qaybsanaayeen kooxo kala duwan oo hoos joogay hoggaamiyeyaal badan, iyada oo aanu jirin dawlad rayid oo guud oo ku fidsan dhammaantood. Ku dhowaad dhammaadkii qarnigii saddex iyo tobnaad, Othman wuxuu aasaasay dawlad tan iyo markaas loo yiqiin dawladdii Cusmaaniyiinta, ama boqortooyadii Cusmaaniyiinta, taas oo kortay ilaa ay ku fidday dhammaan qabiilooyinkii waaweynaa ee Muslimiinta, kuna mideysay hal boqortooyo weyn.”

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Dabeecadda boqorka. ‘Kan ah malaa’igta yaamayska aan gunta lahayn.’ Malaa’ig waxay ka dhigan tahay farriin-side, adeege, ha ahaado mid wanaagsan ama mid xun, mar walbana ma aha uun makhluuq ruuxi ah. ‘Malaa’igta yaamayska aan gunta lahayn,’ ama wasiirka ugu sarreeya ee diinta halkaas ka timid markii la furay. Diintaasu waa Maxamedannimo, suldaankuna waa wasiirkeeda ugu sarreeya. ‘Suldaanka, ama grand Seignior, sida si aan kala sooc lahayn loogu yeedho, sidoo kalena waa Khaliifka Sare, ama wadaadka sare, isaga oo qofnimadiisa ku mideeya sharafta ruuxiga ah ee ugu sarraysa iyo awoodda adduunyada ee ugu sarreysa.’—World As It Is, bogga 361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Magaciisa. Af-Cibraaniga, ‘Abaddon,’ baabbi’iyaha; af-Giriiggana, ‘Apollyon,’ kaas oo wax dabar gooya ama baabbi’iya. Maadaama uu leeyahay laba magac oo kala duwan oo laba af ah, waxaa caddaanaysa in waxa loola jeedo in la muujiyo ay tahay dabeecadda awoodda, ee aanay ahayn magaceeda. Haddaba haddii ay sidaas tahay, sida loogu sheegay labada afba, isagu waa baabbi’iye. Sidaas oo kale ayay mar walba ahayd dabeecadda dawladda Cusmaaniyiinta.”

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Laakiin goormay Othman qaaday weerarkiisii ugu horreeyey ee uu ku qaaday boqortooyadii Giriigga?—Sida uu sheegay Gibbon, Decline and Fall, iwm., ‘Othman wuxuu markii ugu horraysay galay dhulka Nicomedia 27-kii maalinta Luulyo, 1299.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Xisaabaha qorayaasha qaarkood waxay ku socdeen mala-awaalka ah in muddadu ay ka bilaabato aasaaskii boqortooyada Cusmaaniyiinta; laakiin tani si cad waa qalad; waayo, ma aha oo keliya inay boqor ka talinaya lahaan jireen, balse sidoo kale waxay ahayd inay dadka silicaan shan bilood. Hase ahaatee, muddada silicintu ma bilaaban karin ka hor weerarkii ugu horreeyey ee kuwa wax silciya, kaas oo ahaa, sida kor lagu sheegay, Luulyo 27, 1299.

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

“Xisaabta soo socota, oo ku dhisan bartaas bilowga ah, waxaa la sameeyey laguna daabacay buug cinwaankiisu yahay, Imaatinka Labaad ee Masiixa, iwm., oo uu qoray J. Litch, sannadkii 1838.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Oo xooggooduna wuxuu ahaa inay dadka waxyeelleeyaan shan bilood.’ Ilaa halkan ayaa amarkoodu gaadhay, inay ku cadaabiyaan boob joogto ah, laakiin aanay siyaasad ahaan u dilin. ‘Shan bilood,’ oo ah soddon maalmood bil kasta, waxay ina siinayaan boqol iyo konton maalmood; maalmahanuna, maaddaama ay calaamad yihiin, waxay ka dhigan yihiin boqol iyo konton sannadood. Iyagoo ka bilaabmaya Luulyo 27, 1299, boqolka iyo kontonka sannadood waxay gaadhayaan 1449. Muddadaas oo dhan Turkidu waxay ku jireen dagaal ku dhow mid aan kala go’ lahayn oo ay la lahaayeen boqortooyadii Giriigga, hase ahaatee iyagoo aan qabsan. Waxay qabsadeen oo haysteen dhowr ka mid ah gobolladii Giriigga, laakiin weli madaxbannaanidii Giriigga waa lagu sii hayay Constantinople. Laakiin 1449, oo ah dhammaadka boqolka iyo kontonka sannadood, isbeddel baa yimid, taariikhdiisana waxaa laga heli doonaa buunka ku xiga.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uuriyaah Ismiid wuxuu soo xiganayaa xisaabinta Yuusiyaah Liitch ee boqol iyo kontonka sannadood, kuwaas oo marka ay dhammaadaan ka dhigan bilowga waxsii sheegidda saddex boqol iyo sagaashan iyo kowda sannadood iyo shan iyo tobanka maalmood ee Buunka xiga. Iyadoo ka hadlaysa saadaashii Liitch ee ku saabsan labadan waxsii sheegidood ee wakhtiga ee isku xidhan, Sister White waxay qortay:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Sannadkii 1840 rumoobid kale oo cajiib ah oo wax sii sheegid ah ayaa kicisay xiise baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa adeegayaashii hormuudka ka ahaa wacdinta imaanshaha labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isaga oo sii sheegay dhicitaankii Boqortooyadii Cusmaaniyiinta. Sida uu xisaabtiisu ahayd, quwaddan waa inay burburtaa... 11kii Agoosto, 1840, markaas oo la filan karo in awoodda Cusmaaniyiinta ee Constantinople la jebiyo. Oo tan, waxaan rumaysanahay, waxaa la ogaan doonaa inay sidaas tahay.’”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Waqtigii la cayimay, Turkigu, iyada oo loo marayo safiirradeeda, waxay aqbashay ilaalinta quwadihii isbahaysiga ee Yurub, sidaasna waxay isku gelisay gacanta maamul ee quruumaha Masiixiyiinta ah. Dhacdadu si buuxda ayay u rumoowday sidii wax sii sheegiddu ahayd. Markii taas la ogaaday, dad aad u tiro badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee Miller iyo saaxiibbadiis qaateen, waxaana dhaqdhaqaaqii imaatinka la siiyey dhiirrigelin yaab leh. Rag aqoon iyo mansab leh ayaa Miller kula midoobay wacdinta iyo daabicidda aragtiyihiisa, waxaana intii u dhexaysay 1840 ilaa 1844 shaqadu si degdeg ah u fidday.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Hooggii kowaad iyo hooggii labaad waxa isu xira laba waxsii-sheegid oo waqti ah oo is-dhexgal ah. Hooggii kowaad wuxuu ku bilaabmaa sawir muujinaya shaabadaynta, hooggii labaadna wuxuu ku dhammaadaa taariikhda Agoosto 11, 1840 ilaa dhawaaqa buunka toddobaad Oktoobar 22, 1844, taas oo iyaduna ah sawir muujinaya shaabadaynta. Bilowga iyo dhammaadku waxay xambaarsan yihiin saxiixa Alfa iyo Oomeega, maxaa yeelay, sida taariikhdii Masiixu axdiga ugu adkeeyey toddobaad, muddadu waxay u qaybsan tahay laba qaybood. Muddada kowaad waxay ka bilaabataa Muxammad kii kowaad, waxayna ku dhammaataa Muxammad kii labaad. Muddada labaad waxay ka bilaabataa “cod ka yeedhaya afarta gees ee allabariga dahabka ah oo Ilaah hortiisa yaal,” waxayna ku dhammaataa “codka” Masiixa, isagoo ku dhaaranaya “kii nool weligiis iyo weligiis, kii abuuray samada, iyo waxyaalaha ku jira, iyo dhulka, iyo waxyaalaha ku jira, iyo badda, iyo waxyaalaha ku jira, in aan wakhti dambe jiri doonin.”

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Su’aal kasta oo Shaydaanku maskaxda ka kicin karo si uu shaki uga abuuro taariikhdii weynayd ee socdaalladii hore ee dadka Ilaah, waxay ka farxin doontaa haybaddiisa shaydaannimo, waana gef ka dhan ah Ilaah. Warka ku saabsan imaanshaha dhow ee Rabbiga ee dunideenna ku imanaya xoog iyo ammaan weyn waa run, waxaana sannadkii 1840 codad badan loo kiciyey ku dhawaaqistiisa.” Manuscript Releases, volume 9, 134.