In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Maqaalladii dhowaa ee aynu tixraacayney waxa aynu soo xiganaynay dhowr tuduc oo ka mid ah Ruuxa Waxsii-sheegidda, kuwaas oo tilmaamaya waqti ka bilaabmaya Sebtembar 11, 2001 ilaa Miikaa’iil istaago oo tijaabada nimcadu u xidhanto aadanaha. Inta lagu jiro muddadaas, waxaa jira tusaalooyin waxsii-sheegid ah oo kooban kuwaas oo muujinaya shaqada ugu dambaysa ee Masiixu ka wado Meesha Ugu Quduusan.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Hawsha Masiixu ka hayo meesha quduuska ah waxaa lagu metelay araggii Wabiga Ulaay ee Daanyeel cutubka siddeedaad, waxaana Walaasha White na ogeysiisay in araggii Wabiga Ulaay uu hadda ku jiro geeddi-socodkii rumoobiddiisa. Hawsha ugu dambaysa ee lagu dhammaystirayo meesha quduuska ah ee jannada, taas oo hadda ku jirta geeddi-socodkii rumoobiddeeda, waxaa lagu metelay erayo nebiyadeed oo kala duwan. Waxaa lagu metelay, ka mid ahaan matalaadahaas nebiyadeed, wakhtiga shaabadaynta, roobka dambe, hawsha xidhitaanka ee badbaadada, iyo nadiifinta macbudka. Waa muhiim in erayadaas la isu geeyo, iyo sidoo kale in lagu meeleeyo duruufahooda taariikheed ee saxda ah.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Waqtigaas, intii shaqada badbaadadu soo gabagabowdayso, dhib baa dunida ku soo degi doona, quruumuhuna way cadhoon doonaan, hase yeeshee waa la xakamayn doonaa si aanay u hor istaagin shaqada malaa’igta saddexaad. Waqtigaas ‘roobka dambe,’ ama qaboojinta ka timaadda hortiisa Rabbiga, ayaa iman doona, si uu awood u siiyo codka weyn ee malaa’igta saddexaad, oo quduusiinta ugu diyaariyo inay istaagaan xilliga toddobada belaayo ee ugu dambeeya la daadin doono.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Shaqada malaa’igta saddexaad” sidoo kale waa “shaqada badbaadada,” taas oo diyaarinaysa “quduusiinta inay istaagaan wakhtiga toddobada belaayo ee ugu dambaysa la shubi doono.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Quruumihii way cadhoodeen, cadhadaadiina way timid; waxaana la gaadhay wakhtigii kuwii dhintay in la xukumo, iyo inaad abaalmarin siisid addoommadaada nebiyada ah, iyo quduusiinta, iyo kuwa magacaaga ka cabsada, yar iyo weynba; iyo inaad baabbiʼisid kuwa dhulka baabbiʼiya. Muujintii 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Quruumuhu way cadhoodaan intuusan xilliga tijaabadu xidhmin ka hor (taas oo ah marka cadhada Ilaah la shubo), hase yeeshee marka quruumuhu cadhoodaan, iyaguna sidoo kale waa “la xakameeyaa.” “Waqtiga” ay quruumuhu cadhoodaan, wuxuu tilmaamayaa bilowga hawsha gunaanadka ah ee badbaadada, hawshaas gunaanadka ah ee badbaadaduna waa shaabadaynta dadka Ilaah.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Dadka runta ah ee Ilaah, oo qalbigooda ku haya ruuxa hawsha Rabbiga iyo badbaadinta nafaha, had iyo goor waxay dembiga u arki doonaan dabcaddiisa runta ah ee dembile ah. Mar walba waxay garab istaagi doonaan la macaamilidda aaminka ah oo tooska ah ee dembiyada si fudud u hareereeya dadka Ilaah. Gaar ahaan hawsha gabagabada ah ee kaniisadda, wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun oo kuwa carshiga Ilaah hortiisa istaagi doona iyagoo aan iin lahayn, waxay si qoto dheer u dareemi doonaan xumaatooyinka dadka Ilaah sheegta. Tan waxaa si xoog leh u muujiyey tusaalaha nebiga ee hawsha ugu dambaysa oo lagu sawiray qaabka niman mid walba gacantiisa ku haysto hub wax lagu laayo. Mid iyaga ka mid ahna wuxuu xidhnaa maro linen ah, dhiniciisana waxaa uga yiilay weelkii khadka ee qoraaga. ‘Oo Rabbiguna wuxuu ku yidhi isaga, Magaalada dhexdeeda dhex mar, Yeruusaalem dhexdeeda dhex mar, oo calaamad ku dheji wejiyada nimanka ka taaha oo u ooya karaahiyooyinka oo dhan ee dhexdeeda lagu sameeyo.’” Testimonies, volume 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Quruumaha waa la xakameeyey si aanay u hor istaagin shaabadaynta boqol iyo afar iyo afartan kun. Muujintii cutubka toddobaad, quruumaha cadhaysan ee la xakameeyey waxaa lagu matalay afar dabaylood oo la xakameeyey isla muddadaas qudheeda, muddadaasna si gaar ah ayaa loogu aqoonsaday inay tahay wakhti go’an.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Shayddaanku hadda wuxuu adeegsanayaa xeelad kasta wakhtigan shaabadaynta si uu maskaxda dadka Ilaah uga leexiyo runta hadda jirta oo uu uga dhigo inay laba-labbeeyaan. Waxaan arkay dabool Ilaah ku fidinayay dadkiisa si uu ugu ilaaliyo wakhtiga dhibaatada; oo naf kasta oo runta go’aan ku taagnayd oo qalbi daahir ah lahayd waxaa dabooli lahaa daboolka Qaadirka.”
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Shayddaanku wuu ogaa tan, oo wuxuu ku hawlanaa awood weyn si uu maskaxda dad intii ugu badnayd ee uu kari karaba ugu hayo kuwo ka labalabaynaya oo aan ku sugneyn runta. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Waxaan arkay in Shayddaanku siyaabahan uga shaqaynayay inuu ku mashquuliyo, ku khiyaaneeyo, oo ka leexiyo dadka Ilaah, waqtigan hadda ah ee shaabadaynta. Waxaan arkay qaar aan si ad-adag ugu taagnayn runta waqtigan taagan. Jilibyadoodu way gariirayeen, cagahooduna way simbiriirixanayeen, maxaa yeelay si adag looguma aas-aasin runta, oo daboolidda Ilaaha Qaadirka ahna laguma soo jiidi karin korkooda intay sidaas u gariirayeen.
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Shaydaanku wuxuu ku dadaalay xeelad kasta oo uu hayay inuu ku sii hayo halkay joogeen, ilaa shaabadayntu dhammaato, ilaa daboolka lagu dul fidiyo dadka Ilaah, oo ay ka tagaan iyagoo aan lahayn gabbaad kaga ilaasha cadhada kulul ee Ilaah, toddobada belaayo ee ugu dambaysa. Ilaah wuxuu bilaabay inuu daboolkan ku dul fidiyo dadkiisa, oo mar dhow waxaa lagu dul fidin doonaa kulli kuwa yeelan doona gabbaad maalinta gowraca. Ilaah wuxuu dadkiisa ugu shaqayn doonaa si xoog leh; Shaydaankana waxaa loo oggolaan doonaa inuu isna shaqeeyo.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Walaal White ayaa erayadan qortay sannadkii 1851, shan sannadood ka hor intaan dadka Ilaah gelin xaaladda La’odikiya, oo ay dib u dhigeen hawshii shaabadaynta iyagoo diiday iftiinkii kordhay ee “toddobada goor.” Iftiinkaasu wuxuu kordhin lahaa oo dhammaystiri lahaa shaqada Ilaah ee ah inuu dadkiisa daboolo ka hor belaayooyinka toddobada ugu dambeeya. Halkii, dadka Ilaah way caasiyoobeen, waxaana lagu xukumay inay ku warwareegaan cidlada La’odikiya, sida ay astaan ahaan u muujisay caasinnimadii reer binu Israa’iil ee hore iyo ku warwareegiddoodii cidlada. Immisa ka mid ah kuwii fallaagada ahaa ee reer binu Israa’iil hore ayaa galay Dhulkii Ballanka? Tuducee ku jira Kitaabka Quduuska ah, ama Ruuxa Waxsii sheegidda, ayaa tilmaamaya wax La’odikiyaan ah oo badbaadi doona? Jawaabtu waa, “Midna ma jiro!” waayo La’odikiyaanigu wuxuu u lumay si la mid ah kuwii reer binu Israa’iil hore ee ku dhinteen cidlada.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Shaabadaynta boqol iyo afartan iyo afarta kun waa wakhti go’an, waxayna bilaabataa marka afarta malaa’igood ay celiyaan afarta dabaylood, taas oo ah isla marka quruumuhu cadhoodaan, hase ahaatee la xakameeyo. Inta lagu jiro wakhtiga shaabadaynta, Ilaah wuxuu dadkiisa u diyaariyaa inay istaagaan wakhtiga toddobada belaayo ee ugu dambaysa, diyaargarowgaasna waxaa lagu matalayaa sidii “dabool” loogu jiidayo dadkiisa korkooda, waxaana sidoo kale lagu matalayaa dhammaystirka shaqada badbaadada iyo dhammaystirka shaqada malaa’igta saddexaad. Diyaargarowga ay matalayaan sawirradan oo dhammu wuxuu ku salaysan yahay aqbalidda “runta hadda taagan.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Kuwa aan si “adag ugu istaagi doonin runta wakhtigan,” waa kuwii “liicliicayay,” maxaa yeelay maskaxdoodu kuma ayan jeedsanayn “runta wakhtigan.” Iyadu waxay qortay inay “aragtey qaar aan si adag ugu taagnayn runta wakhtigan. Jilbahoodu way gariirayeen, cagahooduna way simbiriirixanayeen, maxaa yeelay si adag uguma ayan qotomin runta, daboolka Ilaaha Qaadirka ahna laguma soo jiidi karin korkooda intay sidaas u gariirayeen.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Runta hadda jirta” waa waxa bixiya “daboolka,” “daboolkuna” sidoo kale waxaa lagu metelay “shaabadda Ilaah.” “Shaabadda Ilaah” waxaa hore loogu astaynayay dhiiggii daboolay albaabbadii Cibraaniyiinta, kaas oo u oggolaaday malaa’igtii wax baabbi’inaysay inay ka gudubto guryihii albaabkoodu “daboolnaa” dhiigga. “Daboolku” waa “shaabadaynta,” “shaabadayntuna” waxaa lagu dhammaystiraa “runta hadda jirta.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Ku quduusi runtaada; eraygaagu waa run. Yooxanaa 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Dhaqdhaqaaq kasta oo dib-u-habayn ahi wuxuu lahaa mawduuc u gaar ah, mawduuca dhaqdhaqaaqa dib-u-habayneed ee boqol iyo afar iyo afartan kununa waa “Islaamka hoogga saddexaad”. “Runta haatan taagan” maalmaha ugu dambeeya waa Islaamka hoogga saddexaad.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Qorniinku had iyo goorba way u furmayaan dadka Ilaah. Had iyo goorba waxaa jiray, mar walbana jiri doona, run si gaar ah ugu habboon fac kasta.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Waa “farriin” runta wakhtigan taagan ah oo shaabadaysa dadka Ilaah maalmaha ugu dambeeya, waxaana wakhtiga shaabadaynta loo muujiyey inuu bilaabmayo marka afarta dabaylood la xannibo. Quruumihii way cadhoodeen Sebtembar 11, 2001, waxaana xilligaas bilaabmay shaabadaynta boqol iyo afar iyo afartan kun, iyada oo roobka dambe, kaas oo ah “farriin”, uu bilaabay in shaabadda laga qaado.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Yooxanaa waxaa loo furay muuqaallo qoto dheer oo kicin iyo cabsi leh ku leh waayo-aragnimada kiniisadda. Wuxuu arkay xaaladda, khataraha, dagaallada, iyo samatabbixinta ugu dambaysa ee dadka Ilaah. Wuxuu diiwaangeliyey farriimaha gunaanadka ah ee bisleyn doona goosashada dhulka, ha noqdaan xidhmooyin loogu talagalay bakhaarka jannada ama xidhmo qoryo ah oo loogu talagalay dababka halligaadda. Mawduucyo aad u waaweyn oo muhiim ah ayaa loo muujiyey, gaar ahaan kiniisaddii ugu dambaysay, si kuwa qaladka ka soo jeesan doona oo runta u soo noqon doona loogu baro khataraha iyo dagaallada hortooda yaal. Qofna uma baahna inuu mugdi kaga jiro waxa dhulka ku soo socda.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Markii quruumuhu cadhoodeen, isla mar ahaantaana waa la xannibay, oo “roobkii dambe” ayaa bilaabmay inuu da’o, roobka dambena waa farriinta “runta wakhtigan la joogo” ee shaabadaysa dadka Ilaah.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Shaqada Battle Creek waxay ku socotaa isla nidaamkaas. Hoggaamiyeyaasha sanatoriyamka waxay isku dhex dareen kuwa aan rumaysadka lahayn, iyagoo si ka badan ama ka yar ugu oggolaaday golayaashooda, hase ahaatee waxay la mid tahay inay shaqada u galaan iyagoo indhahoodu xiran yihiin. Waxay ka maqan tahay garashada kala-soocda si ay u arkaan waxa mar kasta nagu soo degi kara. Waxaa jira ruux quus ah, oo dagaal iyo dhiig-daadin ah, ruuxaasaana sii kordhi doona ilaa dhammaadka wakhtiga. Isla marka dadka Ilaah lagu shaabadeeyo fooddooda—mana aha shaabad ama calaamad muuqan karta, balse waa ku degganaansho runta ah, xagga garashada iyo xagga ruuxa labadaba, si aan loo dhaqaajin karin—islaba marka dadka Ilaah la shaabadeeyo oo loo diyaariyo gariirka, wuu iman doonaa. Runtii, durba wuu bilaabmay. Xukummada Ilaah hadda waxay saaran yihiin dalka, si ay noogu noqdaan digniin, si aynu u ogaanno waxa soo socda.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Shaabadayntu” waa “ku sugnaansho runta ku jirta.” Marka laga hadlayo wakhtiga shaabadaynta waxay qortay, “Waxaa jira ruux quusasho leh, oo dagaal iyo dhiig-daadin leh, ruuxaasuna wuu sii kordhayaa ilaa dhammaadka ugu dhow ee wakhtiga.” Markay quruumuhu cadhoodaan, waa la celin doonaa, laakiin “dagaalka iyo dhiig-daadinta,” oo lagu matalay afarta dabaylood, “wuu sii kordhayaa ilaa dhammaadka ugu dhow ee wakhtiga.” Islaamka hooggii saddexaad si tartiib-tartiib ah ayuu u kordhiyaa dagaalkiisa ilaa dhammaadka ugu dhow ee wakhtiga, isla mar ahaantaana fahamka nebiyadeed ee Islaamka sida “mawduuca” ku jira dib-u-habaynta boqol iyo afartan iyo afarta kun, isaguna wuu sii kordhaa isla muddadaas. Kordhinta tartiib-tartiibka ah ee uu Islaamku fuliyo waxay barbar socotaa shubista roobka dambeba isla muddadaas oo isla eg, waayo roobka dambeba waa “fariin”.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Kuwa la subkay oo Rabbiga dhulka oo dhan ag taagan, waxay hayaan jagadii mar loo siiyey Shayddaanka isagoo ahaa keruubkii daboolka ahaa. Makhluuqaadka quduuska ah ee carshigiisa ku wareegsan ayuu Rabbigu ku sii wadaa xidhiidh joogto ah oo uu la leeyahay dadka dhulka deggan. Saliidda dahabka ahi waxay astaan u tahay nimcada uu Ilaah ku sii hayo laambadaha rumaystayaasha, si aanay u libdhin oo u damin. Haddaanay ahaan lahayn in saliiddan quduuska ahi samada looga soo shubo farriimaha Ruuxa Ilaah, wakiillada sharka ahi waxay si buuxda u maamuli lahaayeen dadka.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ilaah waa la ceebeynayaa marka aynaan aqbalin farriimaha uu noo soo diro. Sidaas ayaan ku diidnaa saliidda dahabka ah ee uu doonayo inuu nafahayaga ku shubo, si loogu gudbiyo kuwa gudcurka ku jira. Marka qayladu timaaddo, ‘Bal eega, aroosgalkii waa imanayaa; u baxa inaad ka hortagtaan,’ kuwa aan helin saliidda quduuska ah, kuwa aan qalbiyadooda ku hayn nimcada Masiixa, waxay ogaan doonaan, sidii bikradihii nacasyada ahaa, inaanay diyaar u ahayn inay Rabbigood la kulmaan. Iyagu kuma laha naftooda awood ay saliidda ku helaan, noloshooduna way burburtaa. Laakiin haddii Ruuxa Quduuska ah ee Ilaah la baryo, haddii aynu ku qayshanno sidii Muuse yeelay, ‘I tus ammaantaada,’ jacaylka Ilaah ayaa lagu daadihin doonaa qalbiyadeenna. Iyada oo loo marayo dhuumaha dahabka ah, saliidda dahabka ah ayaa nala soo gaadhsiin doonaa. ‘Mana aha xoog, mana aha itaal, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay.’ Markay carruurta Ilaah helaan fallaadhaha ifaya ee Qorraxda Xaqnimada, waxay dunida uga ifayaan sida iftiinno.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Roobka dambena waxay ku bilaabataa inay “si dhibco-dhibco ah u da’do,” ugu dambayntiina waxay u korodhaa daadad buuxa. “Dhibco-dhibco u da’ista” roobka dambena waxaa lagu aqoonsadaa roobka oo “qiyaas lagu bixinayo”, halka daadadka buuxaa ay yihiin marka la shubo “iyadoon qiyaas lahayn”. Sister White si cad ayay u tilmaamaysaa wakhti uu roobka dambena da’ayo, oo qaar helayaan, qaar kalena aanay helayn. Wakhtigaas roobka waxaa “qiyaas lagu bixinayaa,” ama wuxuu u da’ayaa “si dhibco-dhibco ah.”
Some people will recognize that something is happening, but it will only frighten them.
Dadka qaarkood way garan doonaan in wax dhacayaan, laakiin taasu waxay kaliya ku abuuri doontaa cabsi.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Kaniisadaha waxaa ka muuqan doona muujin la yaab leh oo ah awoodda Ilaah; hase yeeshee ma saameyn doonto kuwa aan isku hoosaysiin Rabbiga hortiisa, oo aan qalbigooda albaabkiisa ku furin qirasho iyo toobadkeen. Markii la muujiyo awooddaas iftiimisa dhulka oo dhan ammaanta Ilaah, indho la’aantooda darteed waxay ku arki doonaan oo keliya wax ay u malaynayaan inuu khatar yahay, wax kicin doona cabsidooda, oo waxay isugu diyaarin doonaan inay ka hor istaagaan. Maxaa yeelay Rabbigu uma shaqeeyo si waafaqsan filashadooda iyo fikraddooda ku habboon, way ka gees iman doonaan hawsha. “Maxaa,” ayay yidhaahdaan, “aynaan u aqoonsanayn Ruuxa Ilaah, annagoo sannado badan hawshan ku jirnay?” Sababtu waa iyagoo aan ka jawaabin digniinaha iyo baryada farriimaha Ilaah, balse si joogto ah u yidhaahda, “Waxaan ahay taajir, oo maal baa ii kordhay, oo waxba uma baahni.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Qaar badan ayaa si aad u weyn ugu guuldarraystay inay helaan roobkii hore. Ma ayan helin dhammaan faa’iidooyinkii uu Ilaah sidaas ugu diyaariyey iyaga. Waxay filayaan in waxa ka dhiman lagu buuxin doono roobka dambe. Marka nimcada ugu hodansan badnaanteeda la siiyo, waxay damacsan yihiin inay qalbigooda furaan si ay u helaan. Waxay samaynayaan qalad aad u daran. Shaqada uu Ilaah ka bilaabay qalbiga aadanaha isagoo siinaya nuurkiisa iyo aqoontiisa waa inay si joogto ah u sii socotaa. Qof walba waa inuu gartaa baahidiisa gaarka ah. Qalbiga waa in laga madhxiyaa wasakh kasta oo loo nadiifiyaa degganaanshaha Ruuxa. Waxay ahayd qirashada iyo ka tegidda dembiga, tukasho kulul, iyo inay naftooda Ilaah u quduusaan, taas oo xertii hore ugu diyaarisay daadinta Ruuxa Quduuska ah maalintii Bentakostiga. Isla shaqadaas, laakiin heer ka sii weyn, waa in hadda la sameeyo. Markaas wakiilka bani’aadamku wuxuu u baahnaa oo keliya inuu weyddiisto barakada, oo uu Rabbiga sugo inuu u dhammaystiro shaqada khusaysa isaga. Waa Ilaah kii bilaabay shaqada, isaguna wuu dhammaystiri doonaa shaqadiisa, isagoo ka dhigaya aadanaha mid kaamil ku ah Ciise Masiix. Laakiin waa inaan la dayacin nimcada uu roobka hore u taagan yahay. Kuwii keliya ee ku socda iftiinka ay haystaan ayaa heli doona iftiin ka weyn. Haddaanan maalin walba ku sii horumarayn muujinta firfircoon ee wanaagyada Masiixiga, ma aqoonsan doonno muujinta Ruuxa Quduuska ah ee roobka dambe. Waxaa laga yaabaa inuu ku da’ayo qalbiyo inagu hareeraysan oo dhan, laakiinse innagu ma kala garan doonno mana heli doonno.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Qoraalkaas gudaheeda waxay tilmaamaysaa in uu jiro wakhti “barakada nimcada ugu hodansan la siin doono,” sidaas darteedna waxay caddaynaysaa wakhti roobka dambe lagu shubayo iyada oo aan qiyaas lahayn. Arrintaas la xidhiidha, waxay tilmaamaysaa in kuwa keliya ee ku nool iftiinka ay haystaan ay heli doonaan iftiin ka sii weyn. Mabda’aas dhexdiisa, waxaa caddaan ah in iftiinku (kaas oo ah runta waqtigan) si tartiib-tartiib ah u kordhayo. Weedha ugu dambaysa waxay ku tilmaamaysaa wakhti roobka dambe da’ayo, oo qaar ay garanayaan oo ay qaadanayaan, halka qaar kalena aanay garanayn ama aanay qaadanayn. Haddii aadan garan farriinta, taas oo ah roobka dambe, ma heli doontid.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Waa in aynaan sugin roobka dambe. Wuxuu ku soo degayaa kulli kuwa garan doona oo qaadan doona sayaxa iyo roobabka nimcada ee nagu soo da’a. Marka aynu ururinnno jajabka iftiinka, marka aynu qaddarinno naxariisaha xaqiiqda ah ee Ilaah, kaas oo jecel in aynu isaga ku kalsoonaanno, markaas ballan kasta waa la oofin doonaa. [Ishacyaah 61:11 ayaa la soo xigtay.] Dhulka oo dhan waa in laga buuxiyaa ammaanta Ilaah.” The Seventh-day Adventist Bible Commentary, mugga 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Waqtiga quruumaha cadhaysan la xannibayo, roobka dambe wuxuu bilaabmaa in “la qiyaaso.” Marka “fadliga ugu hodansan ee nimcada la deeqi doono,” waxaa lagu tilmaamayaa waqtiga roobka dambe lagu shubo iyada oo aan qiyaas lahayn.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Wakhtiga ay quruumuhu cadhoodaan, hase yeeshee la xakameeyo, roobka dambe ayaa bilaabma inuu da’o, laakiin waa “la qiyaasay” maxaa yeelay kiniisaddu wakhtigaas waxay isku dhex jirtaa sarreen iyo haramcad. Waa roobka kan keena in sarreenka iyo haramcadkuba bislaadaan, roobka dambena waa farriinta runta wakhtigan oo ama la garto lana aqbalo, ama aan la garan oo aan la aqbalin. Dhammaan fikradahan nebiyadeed si cad ayaa loogu aqoonsaday Qorniinka. Sebtembar 11, 2001, roobka dambe wuxuu bilaabay inuu “saydho”, wuxuuna si tartiib-tartiib ah u sii xoogaystaa ilaa ay timaaddo farriinta Qaylada Saqda Dhexe oo bikradaha caqliga leh iyo kuwa nacaska ah weligood laga sooco.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Markaas kuwa xigmadda leh waxaa kor loo qaadaa sidii calan si ay ugu yeedhaan adhiga kale ee Ilaah inay ka soo baxaan Baabuloon, waxaana roobkii dambe markaas lagu shubaa qiyaas la’aan, wuxuuna sii da’aa ilaa Miikaa’iil istaago oo tijaabadii aadmigu xidhanto.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Waxaan arkay in afarta malaa’igood ay hayn doonaan afarta dabaylood ilaa shaqadii Ciise ku dhex waday meesha quduuska ah ay dhammaato; markaas dabadeedna waxaa iman doona toddobada belaayo ee u dambeeya.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Xajinta afarta dabaylood waxay ka dhigan tahay xukunka hagidda leh ee Ilaah ku hayo xukunnada sii xoogaysanaya ee uu oggolaado inay dhacaan maalmaha ugu dambeeya. Afarta malaa’igood waxay xajistaan afarta dabaylood inta lagu jiro wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun, laakiin muddadaas waxaa jira “ruuxa quusta, dagaalka iyo dhiigdaadinta, ruuxaasaana sii kordhi doona.” Marka kii ugu dambeeya oo ka mid ah carruurta Ilaah la shaabadeeyo, Miikaa’iil wuu istaagi doonaa, afarta dabayloodna si buuxda ayaa loo sii dayn doonaa, Toddobada Belaayo ee Ugu Dambeeyana way iman doonaan.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
“Saacaddii dhulgariirka weyn” ee Muujintii cutubka kow iyo tobnaad, oo ah “waqtiyada dhibka badan” ee Daanyeel cutubka sagaalaad, marka jidka iyo derbigu dhammaystirmaan, waa wakhtiga ay “quruumuhu cadhoon doonaan.” Muddadaas, roobka dambe waxaa lagu shubi doonaa “qiyaas” ahaan. Ishacyaah wuxuu tilmaamayaa wakhtiga roobka dambe lagu qiyaaso, wuxuuna wakhtigaas ku calaamadiyaa “maalinta dabaysha bari.” “Maalinta dabaysha bari” waxay ahayd Sebtembar 11, 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Waxaannu sii wadi doonnaa ka fiirsashada “cabbiridda” roobka dambe maqaalka xiga, hase yeeshee waa in la xusuusnaadaa in dahabkii riyada Miller, oo lagu matalay miisaska quduuska ah ee Xabaquuq sida saddexda Hoog ee Islaamka, uu maalmaha ugu dambeeya u iftiimi doono toban jeer ka sii dhalaal badan sidii uu ahaa markii ugu horraysay ee Miller isu geeyey.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Mar aan joogay Magaalada New York, habeenkii ayaa la iigu yeedhay inaan arko dhismayaal dabaqba dabaq ka koraya oo xagga samada u sii kacaya. Dhismayaashaas waxaa lagu dammaanad qaaday inay dabka ka adkaysanayaan, waxaana loo dhisay in lagu ammaano milkiilayaashooda iyo kuwii dhisay. Dhismayaashaas waxay sii kacayeen marba marka ka dambaysa, iyagoo aad iyo aad u dheer, waxaana lagu isticmaalay waxyaalaha ugu qaalisan. Kuwii dhismayaashaas lahaa isma ay waydiinayn: ‘Sidee baynu ugu wanaagsanaan karnaa ammaanta Ilaah?’ Rabbigu kuma jirin fikirradooda.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Waxaan is-idhi: “Alla kuwa sidaas maalkooda u gelinaya haddii ay dariiqooda u arki lahaayeen sida Ilaah u arko! Waxay urursanayaan dhismayaal waaweyn oo qurux badan, laakiinse sida ay nacasnimo ugu tahay indhaha Taliyaha koonka qorshayntooda iyo hindisahooda. Iyagu kuma dadaalayaan awoodaha oo dhan ee qalbiga iyo maskaxda inay bartaan sida ay Ilaah u ammaani karaan. Waxay indhaha ka lunteen tan, oo ah waajibka ugu horreeya ee aadanaha.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
Markii dhismayaashan dhaadheer la dhisayay, milkiilayaashu waxay ku faraxsanaayeen kibir damac badan leh, iyagoo ku faanaya inay haystaan lacag ay ku raalli geliyaan naftooda oo ay ku kiciyaan xaasidnimada derisyadooda. Lacagta badan oo ay sidaas ku maalgeliyen waxaa lagu helay baad iyo dulmi, iyagoo masaakiinta ku cadaadinaya oo ku tumanaya. Waxay illoobeen in samada lagu hayo xisaabta macaamil kasta oo ganacsi; heshiis kasta oo aan caddaalad ahayn, fal kasta oo khiyaano ah, halkaas baa lagu diiwaangeliyaa. Wakhtigu wuu imanayaa marka dadku khiyaanadooda iyo isla-weynaantooda ku gaadhi doonaan heer aanu Rabbigu u oggolaan doonin inay ka gudbaan, markaasay baran doonaan in dulqaadka Yehowah uu leeyahay xad.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Muuqaalkii xigay ee hortayda soo maray wuxuu ahaa digniin dab. Dadku waxay eegeen dhismayaashii dhaadheeraa ee loo haystay inay dabka ka badbaado yihiin, oo waxay yidhaahdeen: ‘Aad bay u ammaan badan yihiin.’ Laakiin dhismayaashaas waa gubteen sidii iyagoo daamur laga sameeyey. Gaadiidkii dab-demisku waxba kama qaban karin joojinta halaagga. Dab-demiyayaashuna ma ay awoodin inay shaqaysiiyaan mishiinnada.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Waxaa la i faray in marka wakhtiga Rabbigu yimaado, haddii aan wax isbeddel ahi ku dhicin qalbiyada dadka kibirka badan oo hamiga leh, dadku ogaan doonaan in gacantii xoogga lahayd inay badbaadiso ay sidoo kale xoog u yeelan doonto inay baabbi’iso. Ma jiro xoog dhuleed oo hor istaagi kara gacanta Ilaah. Ma jiro wax qalab ama agab ah oo loo adeegsan karo dhismaha guryo kuwaas oo ka ilaalin doona halligaad marka wakhtiga Ilaah ee la cayimay yimaado si uu dadka ugu soo dejiyo aargudasho sababta ay u ixtiraami waayeen sharcigiisa iyo damacooda nafsaddooda ku kooban.” Testimonies, volume 9, 12, 13.