On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
18-kii Luulyo, 2020, niyad-jabkii ugu horreeyey ee ku dhacay dhaqdhaqaaqa dib-u-habaynta ee Ilaah ee maalmaha ugu dambeeya ayaa yimid. Taasi waxay calaamad taariikheed ka noqotay taariikhda Hoogga saddexaad, taas oo ah taariikhda roobka dambe, isla markaana ah taariikhda shaabadaynta boqol iyo afartan iyo afarta kun. Taariikhdaas waxaa matalay dhaqdhaqaaq kasta oo dib-u-habayn ah oo ku jira taariikhda quduuska ah, waxaana si gaar ah u matalay taariikhda dhaqdhaqaaqa Millerite-ka, waxaana lagu muujiyey masaalka tobanka bikradood, waxayna metelaysaa taariikhda nebiyadeed ee nebi kasta aqoonsaday.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
Luulyo 18, 2020, waxa ay u taagan tahay niyad-jabkii ugu horreeyey ee dhaqdhaqaaqa, sidaas darteedna waxa ay calaamad u tahay imaatinka wakhtiga dib-u-dhaca ee masaalka tobanka bikradood iyo Xabaquuq. Taariikhdii Millerite-ka, isla caddayntii u horseedday ku-dhawaaqistoodii khaldan ayaa loo arkay inay tilmaamayso taariikhda saxda ah. Wakhtiga dib-u-dhaca ee masaalka tobanka bikradood ayaa markaas loo arkay inuu yahay runta joogta ah, wakhtigaas dib-u-dhacuna waxa uu ahaa isla wakhtiga dib-u-dhaca ee Xabaquuq laba. Masaalka tobanka bikradood ayaa lagu soo celiyaa xarafba xaraf, xaqiiqadaasina waxa ay caddaynaysaa in kuwa keliya ee musharraxiin u noqon kara bikrad xigmad leh ama bikrad nacas ah ay yihiin kuwii ku lug lahaa niyad-jabka.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Jidhkii weynaa ee Adventism-ka La'odikiya ayaa lagu tijaabiyey imaatinkii Hoogga saddexaad 11-ka Sebtembar, 2001, oo markii ay dhaaftay saadaashii fashilantay ee 18-ka Luulyo, 2020, Adventism-ka La'odikiya waxaa looga tegey gadaal si uu si aan ujeeddo lahayn ugu sabbeeyo dib ugu noqoshada Rooma, sidii ay Protestant-yiintu ku ahaayeen taariikhda Millerite-ka.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Ma aha oo keliya in reer Miller ay aqoonsadeen wakhtiga dib-u-dhaca inuu yahay dhammaystirka masaalka tobanka bikradood, balse waxay sidoo kale ku arkeen kitaabka Xabaquuq in amarka lagu sugayo waxyiga, in kastoo uu dib u dhacayo, uu ahaa isla calaamadda nebiyadeed. Xabaquuq markaas wuxuu xaqiijinayaa in waxyigii si qalad ah loo soo bandhigay oo keenay niyad-jabkii ugu horreeyey uu ahaa waxyiga “hadli” doona dhammaadka.
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. Habakkuk 2:3.
Waayo, muujintu weli waxay u taal wakhti la gooyay; laakiin dhammaadka ayay hadli doontaa, beenna ma sheegi doonto. In kastoo ay raagto, sug iyada; maxaa yeelay hubaal way iman doontaa, mana raagi doonto. Xabaquuq 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Farriintii keentay niyad-jabkii ugu horreeyey waxay ahayd isla farriintii la rabay in la garto iyadoo rumoobeysa mustaqbalka dhow, hase yeeshee waxay ahayd farriin weli ku dhisnayd doodihii nebiyadeed ee hore loo adeegsaday wacdintii ugu horraysay ee khaldan.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Taariikhda Milleriyiinta, dadkii axdiga hore waxaa marka hore la imtixaamay; dabadeedna dadkii axdiga cusub ayaa la imtixaamay. Imtixaanku wuxuu u bilaabmay Borotestaannada markii malaa’igtii kowaad ee Muujintii toban iyo malaa’igtii kowaad ee Muujintii afar iyo toban (waayo iyagu waa isla malaa’igtaas), ay soo degtay Agoosto 11, 1840. Imtixaankoodu wuxuu ku dhammaaday niyad-jabkii ugu horreeyey iyo imaatinkii malaa’igtii labaad ee Muujintii afar iyo toban.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Taariikhda Millerite-ka, imtixaankii Millerites-ku wuxuu bilaabmay imaatinkii malaa’igta labaad xilligii niyad-jabkii koowaad, wuxuuna ku dhammaaday imaatinkii Qayladii Saqda-dhexe, taas oo Walaal White ay ku muujiso inay tahay malaa’ig badan oo ku biiraysa malaa’igta labaad. Hoos imanaya awoodda Ruuxa Quduuska ah, Millerites-kii gartay oo aqbalay farriinta Qayladii Saqda-dhexe ayaa markaas laga soocay Millerites-kii aan garan farriinta ku soo degaysay hareerahooda oo dhan. Oktoobar 22, 1844, malaa’igtii saddexaad ayaa timid, oo markaas araggii dib u dhacay baa hadlay.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Taariikhda shaabadaynta boqol iyo afartan iyo afar kun, dadkii axdiga hore ayaa marka hore la tijaabiyey, dabadeedna dadkii axdiga cusub. Imtixaanku wuxuu u bilaabmay Adventismka La’odikiya markii codkii kowaad ee malaa’igta Muujintii siddeed iyo tobnaad iyo malaa’igtii saddexaad ee Muujintii afar iyo tobnaad (waayo iyagu waa isla malaa’igtaas), uu soo degay Sebtembar 11, 2001. Imtixaankoodu wuxuu ku dhammaaday niyad-jabkii Luulyo 18, 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Dhaqdhaqaaqa malaa’igta saddexaad gudaheeda, imtixaankii boqolka iyo afartan iyo afarta kun wuxuu ka bilaabmay imaatinkii niyad-jabkii kowaad, wuxuuna ku dhammaan doonaa imaatinka farriinta Qaylada Saqda Dhexe. Kuwa hadda garta oo aqbala farriinta Qaylada Saqda Dhexe, iyagoo ku jira xoogga Ruuxa Quduuska ah, markaas ayaa laga soocayaa nacasyada iyo kuwa sharka leh ee aan garan farriinta dhinacyo badan leh ee hadda hareerahooda oo dhan ku soo degaysa.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Marka dhow imanaya ee sharciga Axadda, “codka” labaad ee malaa’igta Muujintii siddeed iyo tobnaad ayaa hadla, kaas oo sidoo kale ah araggii “dib u dhacay” isagoo hadlaya. Waxa kale oo uu matalaa farriinta malaa’igta saddexaad ee “bararta” ilaa qaylada dheer.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Qaylada Saqda Dhexe waxa lagu matalay malaa’ig badan oo ku biira malaa’igtii hore. Farriinta Qaylada Saqda Dhexe waxay ka kooban tahay dhawr qodob oo gacan ka geysta farriinta oo dhan, malaa’igtuna waa astaamo farriimo. Taariikhdii Millerite-ka, hormuudkii loo aqoonsaday inuu hoggaanka u qabtay isu keenidda farriinta Qaylada Saqda Dhexe ee runta ah wuxuu ahaa Samuel S. Snow. Taariikhdaas si wanaagsan ayaa loo diiwaangeliyey in fahamka Snow ee farriinta Qaylada Saqda Dhexe uu ku kobcay muddo wakhti ah.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Taariikhdaasu xaraf walba way ku soo noqnoqotaa, fariinta Qayladii Saqda Dhexe ee ugu dambaysana si cad oo dadweyne ayay u soo kobcaysay tan iyo dhammaadkii Luulyo, 2023. Keliya ma aha fariinta Islaamka, balse waxa kale oo ay ku jirtaa fariinta shaabadaynta boqol iyo afartan iyo afarta kun. Waxa ku jirta muujinta ah in labada gees ee bahalka dhulka labaduba maraan “dhimasho iyo sarakicid”, iyagoo la barbar socda sanamka bahalka, kaaso isla taariikhdaas ku dhammaystira halxidhaalaha nebinnimada ee ah “kan siddeedaadna toddobada ayuu ka mid yahay”. Waxa kale oo ku jira muujinnada la xidhiidha “taariikhda qarsoon” ee Toddobada Onkod, waxana ay dhammaystiraysaa halxidhaalaha nebinnimada ee “dhagaxii” la diiday uu noqdo “madaxa geeska”, iyadoo “toddobada goor” ee Laawiyiintii lix iyo labaatan loo muujiyey inay yihiin dunta isku tidcaysa dhammaan xaqiiqooyinka taariikhdii Miller iyo xaqiiqooyinkii la furfuray wakhtigii dhammaadka sannadkii 1989. Sabuur-yahanku sidan ayuu u yidhi:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Dhagaxii kuwii wax dhisayay diideen wuxuu noqday dhagaxa madaxda geeska. Tanu waa camalka Rabbiga; waana la yaab indhahayaga ku ah. Kanu waa maalintii Rabbigu sameeyey; waynu ku rayrayn doonnaa, kuna farxi doonnaa. Sabuurradii 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Dhagaxa”, oo ahaa “jawharkii” ugu horreeyey ee William Miller helay (jawharaduhuna waa dhagxaan), waa “maalintii Rabbigu sameeyey.” Waxaa maqaaladii hore lagu muujiyey in qaab-dhismeedka iyo erayada amarka Sabtida ay la mid yihiin qaab-dhismeedka wareegga quduuska ah ee toddobada, sida lagu sheegay Laawiyiintii cutubka shan iyo labaatanaad. Nasashada maalinta toddobaad waxay astaan u ahayd dhulku inuu nasto sannadka toddobaad, oo marka labada amar sidan loo eego, waxay bixiyaan marag in maalin ay u taagan tahay sannad waxsii sheegidda Kitaabka Quduuska ah.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Waxay kaloo muujinayaan in fahamka uu Miller ku naadiyey ee ku saabsan cadhada Ilaah ee “toddoba jeer,” ee ku qoran Laawiyiintii lix iyo labaatanaad, lagu metelay “maalin”; waayo Rabbigu wuxuu ka dhigay wareegga quduuska ah ee toddobada sannadood, sida hubaal ah oo uu samooyinka iyo dhulka ugu sameeyey lix maalmood, oo uu tii toddobaad ku nastay.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Markii Ciise dhammeeyey masaalkii beerta canabka, wuxuu Farrisiintii weydiiyey su’aal.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Haddaba sayidka beerta canabka ahi yimaado, muxuu ku samayn doonaa beeralaydaas? Waxay ku yidhaahdeen, Nimankaas sharka leh si xun buu u halligi doonaa, beertiisana wuxuu u kirayn doonaa beeraley kale oo isaga midhaha siin doona xilligooda. Ciise wuxuu ku yidhi iyaga, Miyaydnaan weligiin Qorniinka ka akhriyina, Dhagixii kuwa wax dhisaya ay diideen, kaasaa noqday madaxa rukunka; tani Rabbiga ayaa sameeyey, waana yaab indhahayaga ku ah? Sidaas daraaddeed waxaan idinku leeyahay, Boqortooyada Ilaah waa laydinka qaadi doonaa, oo waxaa la siin doonaa quruun midhaheeda keenta. Oo ku alla kii ku dhaca dhagaxan waa la jebin doonaa; laakiin kii uu ku dul dhaco, budo ayuu ka dhigi doonaa. Oo wadaaddadii sare iyo Farrisiintii markay masaalladiisii maqleen, waxay garteen inuu iyaga ka hadlay. Matayos 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Masaalka beerta canabku waa masaalkii dadka hore loo doortay laga gudbay, oo boqortooyadiina loo dhiibay dad cusub oo la doortay. “Dhagaxa” la diiday, sida uu Ciise sheegay, waa “dhagaxa” ama badbaadiya ama baabbiʼiya, taas oo ku xidhan sida loo aqbalo. “Dhagaxu” waa inuu yahay run Kitaabiga ah marka loo eego macnaha uu Ciise u adeegsaday, waayo wuxuu leeyahay awood uu ku soo saaro miro xaq ah, oo xaqnimada Masiixana ragga iyo dumarka waxa keliya oo lagu soo saaraa marka ay aqbalaan Eraygiisa runta ah.
Sanctify them through thy truth: thy word is truth. John 17:17.
Qoduusi runtaada ku quduusi; eraygaagu waa run. Yooxanaa 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Dhagaxu” waa caqiido ama la aqbalo ama la diido, Ciisena waa Erayga, oo kitaabka Falimaha Rasuullada, Butros wuxuu “dhagaxa” ku aqoonsanayaa Masiixa.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Ha wada ogaadeen dhammaantiin iyo dadka Israa’iil oo dhanba, in magaca Ciise Masiix oo reer Naasared ah, kii aad idinku iskutallaabta ku qodobteen, kii Ilaah kuwii dhintay ka soo sara kiciyey, isaga qudhiisa uu ninkanu idin hor taagan yahay isagoo bogsan. Kanu waa dhagixii laydiin ahdiyay idinka waxdhisayaashii, kaas oo noqday madaxa rukunka. Badbaadona mid kale lagama helo; waayo, ma jiro magac kale samada hoosteeda dadka dhexdooda lagu bixiyey oo ay waajib inagu tahay inaynu ku badbaadno. Falimaha Rasuullada 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Markaas dabadeed Butros Kowaad dhexdiisa, wuxuu astaynta “dhagaxa” sii gaadhsiiyaa meel ka sii fog, hase ahaatee wuxuu ku hayaa isla macnaha guud ee ka-tegidda dadkii hore ee axdiga iyo doorashada dad cusub oo la doortay, kuwaas oo sida uu sheegay, “waqti hore aan dad ahayn, laakiinse imminka ah dadka Ilaah; kuwaas oo aan naxariis helin, laakiinse imminka naxariis helay.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Idinkoo u imanaysaan, sida dhagax nool oo dadku runtii diideen, laakiin Ilaah doortay oo qaali ku ah, idinkuna sidoo kale, sida dhagxan nool, waxaa laydiin dhisayaa guri ruuxi ah, wadaadnimo quduus ah, inaad bixisaan allabaryo ruuxi ah oo Ilaah ka aqbali karo xagga Ciise Masiix. Sidaas daraaddeed Qorniinku wuxuu ku jiraa: Bal eega, Siyoon waxaan dhigayaa dhagaxii geeska ugu weynaa, la doortay, qaali ah; kii isaga rumaystana ma ceeboobi doono. Haddaba idinka rumaysta, isagu waa qaali; laakiin kuwa aan addeecin, dhagaxii kuwii wax dhisayay diideen, kaasu wuxuu noqday madaxa geeska, iyo dhagax lagu turunturoodo, iyo dhagax weyn oo lagu dhacdo, xataa kuwa Erayga ku turunturooda iyagoo aan addeecin; taas aawadeedna iyagana waa loo qoondeeyey. 1 Butros 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Butros wuxuu ka yidhi dadkii hore loo doortay, “kuwa aan addeecin, dhagaxii kuwii wax dhisayay diideen, isla kaas ayaa laga dhigay madaxa geeska, Iyo dhagax lagu turunturoodo, iyo dhagax weyn oo lagu xumaado, xataa kuwa ereyga ku turunturooda iyagoo aan addeecin; taas oo weliba loo qoondeeyey.”
Jesus is represented by every sacred illustration of the foundation.
Ciise waxaa lagu matalayaa sawir kasta oo quduus ah oo ku saabsan aasaaska.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Waayo, aasaas kale ninna ma dhigi karo kan la dhigay mooyaane, kaas oo ah Ciise Masiix. 1 Korintos 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Aasaaskii ay Milleriyiintu dhiseen wuxuu ahaa Dhagaxii weligiis jira (Dhagaxa).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Digniintu way timid: Waxba looma oggola in ay soo galaan oo wax u dhimi kara aasaaska rumaysadka ee aynu ku dul dhisayney tan iyo intii farriintu timid sannadihii 1842, 1843, iyo 1844. Anigu farriintan waan ku jiray, oo tan iyo markaas waxaan dunida horteed uga taagnaa anigoo daacad u ah iftiinka Ilaah na siiyey. Kuma talo jirno in aannu cagahayaga ka qaadno madasha lagu dul taagay, intii aynu maalinba maalinta ka dambaysa Rabbiga ku doondoonaynay tukasho qiiro leh, annagoo iftiin raadinayna. Ma u malaynaysaan inaan ka tanaasuli karo iftiinka Ilaah i siiyey? Waa inuu ahaadaa sida Dhagaxii Qarniyada. Isagu tan iyo markii la i siiyey wuu i hagayey.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Dhagaxii ugu horreeyey ee Miller helay oo ka mid noqday aasaaska Millerite-ka, kaas oo la mid ah Dhagaxa Wakhtiyada, wuxuu ahaa “toddobada jeer” ee Laawiyiintii lix iyo labaatan, oo “toddobada jeer” waxay ahayd runtii aasaasiga ahayd ee ugu horraysay ee ay dhinac u dhigeen hormuudkii Millerite-ka ee goor dhow dhisay aasaaska Millerite-ka. Waxay ahaayeen kuwii wax dhisay ee diidi lahaa dhagaxa aasaaska. “Dhagaxaas,” oo astaan u ah Masiixa, sidoo kale waa maalintii Rabbigu sameeyey, waayo, isagu maalinta toddobaad ayuu ka dhigay maalin nasasho, sannadda toddobaadna sannad ay dhulku ku nasato. Sannadkii 1863, dhagaxii aasaaska waa la diiday, laakiin waxaa laga dhigi doonaa “madaxii geeska” iyo “dhagaxa turunturrada” kuwa aan addeecin.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Farriinta Islaamka ee hoogga saddexaad waa mawduuca dhaqdhaqaaqa dibu‑hagaajinta ee boqol iyo afar iyo afartan kun, waxaana habraaca imtixaanku bilaabmay markii malaa’igtii Muujintii siddeed iyo tobnaad soo degtay, iyada oo dhismayaashii waaweynaa ee Magaalada New York la dumiyey Sebtembar 11, 2001. Adventism‑ku wuu ka aamusay aqoonsiga nebiyadeed ee ahaa in Sebtembar 11, 2001, uu ahaa imaatinkii “maalinta dabaysha bari.” Luulyo 18, 2020, iyagu waa laga tagay markii labadii markhaati ee Muujintii cutubka kow iyo tobnaad lagu dilay waddooyinka magaaladaas weyn. Imtixaankii Adventism‑ka wuu dhammaaday, imtixaankiina kuwii qirtay inay garteen farriinta Islaamka ayaa socday.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Ka dib markay mayd ku yaalleen jidadka ilaa dhammaadkii Luulyo, 2023, lafihii engegnaa ee dhintay ayaa markaas lagu baraarujiyey farriintii koowaad ee Yexesqeel. Farriinta labaad ee Yexesqeel waa farriinta afarta dabaylood ee Islaamka ee Hoogga saddexaad, taas oo matalaysa furfuridda si tartiib-tartiib ah ee farriinta Qayladii Saqda dhexe, taas oo ah muujintii dib u dhacday, iyo dulucda muddada oo dhan ee dhaqdhaqaaqa. Runno kala duwan ayaa markaas la furfuray, waayo farriinta Qayladii Saqda dhexe waxay matalaysaa farriin dhinacyo badan leh. Runta ugu horraysa ee ka hor timid lafihii engegnaa ee dhintay waxay ahayd runtii ugu horraysay ee Adventism-ka La'odikiya diiday, waxayna matalaysaa runta calaamadisa kala-guurka La'odikiya ugu gudbayso Filadelfiya.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Xaqiiqadu waa farriinta shaabadaynta, sidaas darteedna waxay u baahan tahay in si buuxda loogu sugo maskax ahaan iyo weliba ruux ahaanba. Kuma filna oo keliya in la garwaaqsado in muddadii ay labada markhaati ku dhinteen jidka ay astaan u tahay kala firdhinta “toddobada jeer”; waxa kale oo loo baahan yahay aqbalid waayo-aragnimo ku dhisan oo runta ah.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Dahabyadii Miller, oo matalaya runihii la furfuray wakhtiga dhammaadka ee sannadkii 1798, waxay imtixaan u noqdaan bikradaha maalmaha ugu dambeeya. Waayo-aragnimada ku degganaanshaha runta “ruux ahaan” waxaa matala dahabigii kowaad ee Miller, halka ku degganaanshaha runta “caqli ahaan” uu matalo farriinta Islaamka ee hoogga saddexaad. Yeedhidda towbadkeenka iyo qirashada ee ay matalaan “todobadii jeer,” waxay tilmaamaysaa hawl lala fuliyo Masiixa isaga oo ku jira Meesha Ugu Quduusan, waxaana matala aragtida “mareh.”
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Fahamka “caqliyeed” ee Islaamka ee Hoogga saddexaad waxaa matala aragtida “chazon”, labadana waxaa looga baahan yahay kuwa la shaabadayn doono. Sannadkii 1863, Adventism-ka La’odikiya wuxuu doortay inuu Yerixoo dib u dhiso, wuxuuna ka tegey hawshiisii ahayd soo celinta Yeruusaalem. Yerixoo waa astaan barwaaqo ah, sida ay indho-la’aanta La’odikiya u metesho sidoo kale.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Mid ka mid ah qalcadaha ugu xoogga badan dalka—magaalada weyn oo hodanka ah ee Yerixoo—ayaa si toos ah hortooda u tiillay, wax yar oo keliya ayaanay ka jirtay xeradoodii Gilgaal. Iyada oo ku taallay xadka bannaan bacrin ah oo ku badnaa wax-soo-saarka hodanka ah ee kala duwan ee dhulka kulaylaha, daaraha waaweyn iyo macbudyadeedu oo hoy u ahaa raaxo iyo xumaan, magaaladan kibirka badan, iyada oo ka dambaysa dhufaysyadeeda waaweyn ee adag, waxay caasinnimo ku muujinaysay Ilaaha reer binu Israa’iil. Yerixoo waxay ahayd mid ka mid ah xarumaha ugu waaweyn ee caabudidda sanamyada, iyadoo si gaar ah loogu heellanaa Ashtaroodh, ilaahadda dayaxa. Halkan ayay ku urursanaayeen wax kasta oo ugu liita uguna sharaf-dhaca badan ee diinta reer Kancaan. Dadka reer binu Israa’iil, oo maankoodu weli ku cusbaa natiijooyinkii laga cabsaday ee dembigoodii Beyt-Fecoor, ma ay eegi karin magaaladan gaalada ah si kale aan ahayn karaahiyo iyo argagax mooyaane.” Aabbayaashii Hore iyo Nebiyadii, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
“Dhagaxii” kuwii wax dhisayay ay diideen sannadkii 1863, markay Yerixoo dib u dhisayeen, wuxuu ahaa “toddobada goor” oo maalmaha ugu dambeeya noqon lahaa runta (jawharadda), taas oo noqota “madaxii geeska”; waayo, waa runta isku tosha bilowgii Adventism-ka ee dhaqdhaqaaqii Milleriyiinta iyo dhammaadka Adventism-ka ee dhaqdhaqaaqa boqol iyo afartan iyo afarta kun. Jawharaddaas, oo ah “toddobada goor,” sidoo kale waa “maalintii Rabbigu sameeyey,” waana Masiixa qudhiisa, maxaa yeelay Isagu waa Erayga, Isaguna waa “Runta.” Mawduuca Islaamku waa dulucda keenta nadiifinta labada qoom ee la doortay, kuwii hore iyo kuwa cusubba, nadiifintaas labanlaabka ahna waxay bilaabatay Sebtembar 11, 2001, taas oo ahayd “maalintii dabaysha bari.” Maalintaas waardiyayaashu waxay ahayd inay ku heesaan isla heestii Masiixu qaaday markii uu ku dhawaaqay masaalka beerta canabka. Boqolka iyo afartan iyo afarta kun waxay ku heesaan heestii Muuse (“toddobada goor”), iyo heestii Wanka.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Oo waxaan arkay wax u eg bad muraayad ah oo dab lagu qasay; oo kuwii guusha ka helay bahalka, iyo sanamkiisa, iyo summaddiisa, iyo tirada magiciisa, iyagoo ku taagan baddaas muraayadda ah, oo haysta kataaradaha Ilaah. Oo waxay ku gabyeen gabaygii Muuse oo ahaa addoonkii Ilaah, iyo gabaygii Wanka, iyagoo leh, Shuqulladaadu waa waaweyn yihiin oo yaab badan, Rabbiyow Ilaaha Qaadirka ahow; jidadkaagu waa xaq iyo run, Boqorkii quduusiinta. Muujintii 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Wanku” waa Masiixa la gowracay, waxaana la gowracay bartamaha laba kun iyo shan boqol iyo labaatan maalmood, sidaas ayuu isugu xidhayaa allabarigii noloshiisa iyo dhiiggiisa (halkaas oo uu axdigii ku adkeeyey), isaga oo la jira “murankii axdigiisa” ee Muuse, ee ku qoran Laawiyiintii labaatan iyo lix. Gabayga Muuse iyo Wanku waa gabayga chazon ee taariikhda nebiyadeed iyo gabayga mareh ee “muuqaalkiisa”. Waa gabayga faham maskaxeed iyo ruuxi ah sida ay u metelaan labada riyo ee Daanyeel cutubka siddeedaad. Waa gabayga dad axdi leh oo la xukumayo oo la dhaafayo, halka dad cusub oo la doortay la xulanayo. Hannaanka xulashada, sidaas darteedna gabaygu, wuxuu billowday Sebtembar 11, 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Kuwa ka kuwa Yacquub ka iman doona oo xidid yeelan doona; Israa'iilna way ubaxi doontaa oo burooyin soo saari doontaa, oo dhulka oo dhan wejigiisa ayay midho ka buuxin doontaa. Miyuu isagii u dhuftay sidii uu u dhuftay kuwii isaga dhuftay? Mise isagii ma loo laayay sidii loo laayay kuwii isaga ku laayay? Qiyaas ahaan, marka ay soo baxdo, waad la murmi doontaa; dabayshiisa kululna wuu celiyaa maalinta dabaysha bari. Sidaas daraaddeed xumaanta Yacquub waa lagu kafaaraggudi doonaa; oo tanuna waa wada midhaha dembigiisa looga qaadayo; marka uu dhagaxyada allabariga oo dhan ka dhigo sida dhagaxyo nuurad ah oo la jebiyey, geedaha Asheeraah iyo sanamyaduna mar dambe ma taagnaan doonaan. Habase yeeshee magaalada deyrka leh way cidloobi doontaa, oo hoygiina waa laga tegi doonaa, oo waxay ahaan doontaa sida cidlada oo kale; halkaas ayaa dibigu daaqi doonaa, halkaasna wuu jiifsan doonaa, oo laamaheedana wuu cuni doonaa. Oo marka laamaheedu engegaan, waa la jebin doonaa; dumarku way iman doonaan oo dab bay ku shidi doonaan; waayo, waa qoom aan waxgarasho lahayn; sidaas daraaddeed kii iyaga sameeyey uma naxariisan doono, kii iyaga uumayna raalli kama noqon doono. Oo waxay ahaan doontaa maalintaas, in Rabbigu wax ka garaaci doono kanaalka webiga tan iyo durdurka Masar, oo idinkana mid mid baa la idiin soo ururin doonaa, Kuwiinna reer binu Israa'iilow. Oo waxay ahaan doontaa maalintaas, in buunka weyn la afuufi doono, oo waxaa iman doona kuwii ku sigtay inay ku halligmaan dalka Ashuur, iyo kuwii qaxootiga ahaa ee dalka Masar jooga, oo Rabbiga ku caabudi doona buurta quduuska ah ee Yeruusaalem. Ishacyaah 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Marka si sax ah loo fahmo, aayadahani waxay tilmaamayaan muddada ka bilaabmaysa Sebtembar 11, 2001, ilaa xeerka Axadda ee dhowaan imanaya. Aayadda lixaad waxay tilmaamaysaa taariikhda oo dhan, iyada oo aqoonsanaysa bilowga geedka xidid yeesha, dabadeedna ubaxa oo buro yeesha, ugu dambayntiina dhulka oo dhan miro ka buuxiya. Midhaha dhulka ka buuxiya waxay sidaas sameeyaan inta lagu jiro “saacadda,” taas oo ah qalalaasaha xeerka Axadda. Inta Masiixu markaas midhihiisa ku ururinayo bakhaarkiisa, isla mar ahaantaana wuxuu xukun ku soo dejinayaa Baabuloon. Xukunka dhacaya wakhtiga uu dhulku miro ka buuxo waxaa lagu muujiyey aayadda toddobaad, marka la weydiiyo labada su’aalood ee ah, “Miyuu isagii u dhuftay sidii uu u dhuftay kuwii isaga dhuftay? Mise isaga waa loo laayay sida gawraca kuwii isaga uu laayay?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Markaas aayadda siddeedaad, rusheynta roobka dambe waxaa lagu tilmaamay oraahda ah, “Qiyaas ahaan.” Waxa dhirta soo bixiya waa roobka, oo marka bilowga roobka dambe la calaamadiyo, waxaa loo calaamadiyaa inuu ku bilaabmayo “qiyaas ahaan, marka uu soo baxayo.” Marka roobka dambe bilaabmo, waxaa loo shubaa “qiyaas ahaan”, waayo looma shubo si aan qiyaas lahayn haddii goosashadu tahay isku-dar run iyo been ah.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Naftii kasta oo si dhab ah u soo noqotay waxay si weyn u jeclaan doontaa inay kuwa kale ka soo saarto gudcurka qaladka oo ay keento iftiinka yaabka leh ee xaqnimada Ciise Masiix. Daadinta weyn ee Ruuxa Ilaah, oo dunida oo dhan ku iftiimin doonta ammaantiisa, ma iman doonto ilaa aynu yeelanno dad la iftiimiyey, oo waayo-aragnimo ku garanaya waxa ay ka dhigan tahay inay Ilaah la shaqeeyaan. Marka aynu yeelanno quduus-ka-dhigid dhan oo qalbi dhan ah oo loogu go’ay adeegga Masiixa, Ilaah xaqiiqadaas wuxuu ku garan doonaa daadinta Ruuxiisa oo aan qiyaas lahayn; laakiin taasu ma ahaan doonto inta qaybta ugu weyn ee kaniisaddu aanay Ilaah la shaqaynayn. Ilaah ma daadihin karo Ruuxiisa marka is-jacaylka iyo nafta u raaxayntu ay si cad u muuqdaan; marka ruuxi talinayo oo, haddii erayo lagu cabbiro, muujin lahaa jawaabtaas Qaabiil,—‘Anigu ma waxaan ahay ilaaliyaha walaalkay?’ Haddii runta wakhtigan, haddii calaamadaha dhinac kasta ku soo badanaya oo marag ka ah in dhammaadka wax walba dhow yahay, aanay ku filnayn inay kiciyaan tamarta hurudda ee kuwa qirta inay runta yaqaaniin, markaas gudcur la eg iftiinkii iyaga ku ifayay ayaa naftaas ku soo degi doona. Ma jiro wax u eg marmarsiiyo ay danayn la’aantooda ugu soo bandhigi karaan Ilaah maalinta weyn ee xisaabta ugu dambaysa. Ma jiri doonto sabab ay u soo bandhigaan oo ku saabsan sababta ay ugu noolaan waayeen, ugu socon waayeen, uguna hawshoon waayeen iftiinka runta quduuska ah ee Erayga Ilaah, oo sidaasna ay dunida dembi-madoobaatay ugu muujiyaan, iyagoo adeegsanaya hab-dhaqankooda, dareenkooda la-qaybsiga, iyo qiirohooda, in awoodda iyo xaqiiqada injiilku aan la dafiri karin.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Walaasha Caddaan waxay tuducan u aqoonsanaysaa goobta uu malaa’igta Muujintii ka soo degayo, waayo waxay tidhi, “daataanka weyn ee Ruuxa Ilaah, kaas oo dhulka oo dhan ku iftiiminaya ammaantiisa.” Tuduc kale oo aannu marar badan ku soo xigannay maqaalladan, waxay ku aqoonsatay in marka “dhismayaasha waaweyn ee New York” “la dumiyo,” “Muujintii cutubka siddeed iyo tobnaad, aayadaha koowaad ilaa saddexaad, la oofin doono.”
We will continue these thoughts in the next article.
Waxaannu fikradahan ku sii wadi doonnaa maqaalka soo socda.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Haddaba waxaan ugu gabyi doonaa gacaliyahayga gabay ku saabsan beertiisa canabka ah. Gacaliyahaygu wuxuu lahaa beer canab ah oo ku taal buur aad u bacrin badan; oo wuu ooday, oo dhagxaanteediina wuu ka guray, oo wuxuu ku beeray canabkii ugu wanaagsanaa, oo wuxuu dhexdeeda ka dhisay munaarad, oo weliba wuxuu ka sameeyey meesha canabka lagu burburiyo; oo wuxuu filayay inay canab dhasho, laakiinse waxay dhashay canab duurjoog ah. Haddaba imminka, kuwiinna Yeruusaalem degganow, iyo raggii Yahuudahow, waan idinka baryayaaye, xukuma aniga iyo beertayda dhexdood. Maxaa kale oo dheeraad ah oo loo samayn kari lahaa beertayda oo aanan ku samayn? Maxaa haddaba, markii aan filayay inay canab dhasho, ay u dhashay canab duurjoog ah? Haddaba kaalaya; waxaan idiin sheegi doonaa waxa aan ku samayn doono beertayda: Ooddeeda waan ka qaadi doonaa, oo waa la baabbi'in doonaa; derbigeedana waan dumin doonaa, oo waa lagu tuman doonaa; oo waxaan ka dhigi doonaa cidla; lama jari doono, lama qodi doono; laakiinse qodxo iyo yamaarug baa ka bixi doona; oo weliba waxaan daruuraha ku amri doonaa inaanay roob ku da’in. Waayo, beerta canabka ah ee Rabbiga ciidammadu waa reer binu Israa’iil, oo raggii Yahuudahuna waa geedkiisii uu ku faraxsanaa; oo wuxuu sugayay caddaalad, laakiinse bal eeg dulmi; xaqnimo, laakiinse bal eeg qaylo. Ishacyaah 5:1–7.