The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Maragga fallaagowgii Yerobcaam sidoo kale waa taariikhda kala qaybsanaantii reer binu Israa’iil hore ee ay u kala jabeen laba quruumood. Boqortooyadii waqooyi oo ka koobnayd toban qabiil waxaa loo yiqiin Israa’iil, ama mararka qaarkood Efrayim, boqortooyadii koonfureedna waxaa loo yiqiin Yahuudah. Wakhtigii Yexesqeel, boqortooyadu waxay hore ugu ahayd laba boqortooyo sannado badan, cutubka soddon iyo toddobaadna Yexesqeel waxaa la siiyey wax sii sheegid caddaynaysa in labada boqortooyo ay mar kale noqon doonaan quruun keliya. Wax sii sheegiddaas waxaa lagu oofiyey taariikhdii bilowga ee bahalka dhulka (Maraykanka), waxaana markii ugu dambaysa lagu oofiyaa dhammaadka Maraykanka, waayo Ciise mar walba dhammaadka wax wuxuu ku tusaaleeyaa bilowga wax.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Kacdoonkii Yerobcaam wakhtigii reer binu Israa’iil loo kala qaybiyey laba boqortooyo, waxay ka dhigan tahay kacdoon bilowgii Maraykanka ka dhacay, sidoo kalena dhammaadka Maraykanka. Kacdoonka bilowga iyo dhammaadka Maraykanku waxa uu ka kooban yahay isu-biiridda laba boqortooyo. Muujintii cutubka siddeed iyo tobnaad, sida marar badan looga soo xigtay qoraallada Sister White ee maqaalladan, waxa uu metelaa laba baaq oo loo jeedinayo kaniisadaha. Labada qaran ee is-raacaya saacadda qalalaasaha sharciga Axadda waa boqol iyo afartan iyo afar kun, iyo adhiga kale ee Ilaah oo weli ku jira Baabuloon.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Labadii qaran ee ku midoobay taariikhdii Millerite waxay ahaayeen Yahuudah iyo Efrayim. Waxay midoobeen markii cadhooyinkii gaar ahaaneed ee ka gees ahaa labada boqortooyo ay siday u kala horreeyaan u dhammaadeen 1798, dabadeedna 1844. Ereyga “weliba” ee ku jira Ezekiel cutubka soddon iyo toddobaad, wuxuu noo oggolaanayaa inaan ku hubinno ku-dabacaaddan. Ereyga “weliba” wuxuu ka dhigan yahay in farriinta ka dambaysa “weliba” la saaro korka farriintii ka horraysay ereyga “weliba.”
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Eraygii Rabbigu mar kale ayuu ii yimid, isagoo leh, Weliba adigu, wiilka Aadamow, qoryo keliya qaado, oo ku qor, Yahuudah aawadiis, iyo reer binu Israa’iil oo saaxiibbadiis ah; dabadeedna qoryo kale qaado, oo ku qor, Yuusuf aawadiis, oo ah ushii Efrayim, iyo reerkii binu Israa’iil oo dhan oo saaxiibbadiis ah; oo midba midka kale ku dar si ay u noqdaan qoryo keliya; oo waxay gacantaada ku noqon doonaan qoryo keliya. Yexesqeel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Yexesqeel waxa uu dabaqayaa mabda’a nebinimada ee ku celin iyo ballaadhin marka uu leeyahay, “weliba.” Yexesqeel waa inuu qaataa laba ulo, mid Yahuudah loogu talagalay iyo mid Efrayim, dabadeedna wax sii sheegidda lagu muujiyey labada ul dusha ka saaraa wax sii sheegiddii hore. Tusaalihii nebinimo ee hore waxa uu ka bilaabmay aayadda kowaad markii Yexesqeel loo qaaday dooxo ay yaalliin lafo qalalan oo dhintay.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Gacantii Rabbiga ayaa igu dul timid, oo wuxuu igu bixiyey Ruuxa Rabbiga, wuxuuna i dejiyey dooxo dhexdiis oo lafo ka buuxeen. Oo wuxuu iga wareejiyey hareerahooda; oo bal eeg, waxay aad ugu badnaayeen dooxada bannaan dhexdeeda; oo bal eeg, aad bay u engegnaayeen. Markaasuu igu yidhi, Wiilka Aadanow, lafahanu ma noolaan karaan? Oo anna waxaan ugu jawaabay, Sayidow Rabbiyow, adigaa og. Mar kale ayuu igu yidhi, Lafahan wax ka sii sheeg, oo waxaad ku tidhaahdaa, Lafaha engeganow, erayga Rabbiga maqla. Sayidka Rabbiga ahu lafahan wuxuu ku leeyahay sidan, Bal eega, waxaan idin gelin doonaa neef, oo waad noolaan doontaan; oo waxaan idinku xidhi doonaa seedo, oo waxaan idinku soo bixin doonaa hilib, oo waxaan idinku dabooli doonaa harag, oo waxaan idin gelin doonaa neef, oo waad noolaan doontaan; markaasna waxaad ogaan doontaan inaan anigu Rabbiga ahay. Sidaas daraaddeed ayaan wax u sii sheegay sidii laygu amray; oo intii aan wax sii sheegayeyna waxaa dhacay sanqadh, oo bal eeg, gariir baa yimid, lafihiina way isu yimaadeen, laf walbana lafteenii bay ku timid. Oo markaan fiiriyey, bal eeg, seedihii iyo hilibkii baa korkooda ku soo baxay, oo haraggiina dusha ayuu ka daboolay; laakiinse neef kuma jirin. Markaasuu igu yidhi, Dabaysha wax uga sii sheeg, wiilka Aadanow, wax uga sii sheeg, oo dabaysha ku dheh, Sayidka Rabbiga ahu wuxuu leeyahay sidan; Afarta dabaylood kaalay, neefyahow, oo ku neefso kuwaas la laayay inay noolaadaan. Sidaas daraaddeed ayaan wax u sii sheegay sidii uu igu amray; markaasaa neeftii iyagii gashay, wayna noolaadeen, oo cagahooday ku istaageen, iyagoo ah ciidan aad iyo aad u weyn. Markaasuu igu yidhi, Wiilka Aadanow, lafahanu waa reer binu Israa'iil oo dhan; bal eeg, iyagu waxay yidhaahdaan, Lafahayagii way engegeen, rajadayadiina way baabba'day; annaga waa nalaga gooyey qaybahayagii. Haddaba wax sii sheeg, oo waxaad ku tidhaahdaa, Sayidka Rabbiga ahu wuxuu leeyahay sidan; Bal eega, dadkaygow, qabuurihiinna waan furi doonaa, oo waxaan idinka soo bixin doonaa qabuurihiinna, oo waxaan idin keeni doonaa dalka Israa'iil. Oo waxaad ogaan doontaan inaan anigu Rabbiga ahay, markaan qabuurihiinna furo, dadkaygow, oo aan idinka soo bixiyo qabuurihiinna, oo aan Ruuxayga idin geliyo, idinkuna waad noolaan doontaan, oo waxaan idin dejin doonaa dalkiinna; markaas waxaad ogaan doontaan inaan aniga Rabbigu waxan ku hadlay oo aan sameeyey, ayaa Rabbigu leeyahay. Yexesqeel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Bilowgii hore ee maqaalladan, waxaannu muujinnay in dooxada lafaha dhintay ay u taagan tahay dadka Ilaah ee maalmaha ugu dambeeya, iyo in farriinta afarta dabaylood ee ka dhigaysa inay cagahooda ku istaagaan sidii ciidan xoog weyn leh ay tahay farriinta Qayladii Saqda Dhexe ee aqoonsanaysa Islaamka ee Hoogga saddexaad. Sister White waxay lafaha u aqoonsataa inay yihiin dadka Ilaah.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Qalinkayga waan dhigayaa, naftaydana duco ayaan kor ugu qaadayaa, in Rabbigu ku neefsado dadkiisa dib uga noqday, kuwaas oo la mid ah lafo engegan, si ay u noolaadaan.” General Conference Bulletin, February 4, 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Waxaannu ku muujinnay maqaallo hore in farriintii nebinnimada ee tilmaamaysay Luulyo 18, 2020, ay khalad ahayd, iyo in ku dhawaaqistaas beenta ahi ay calaamadisay imaatinka niyad-jabkii ugu horreeyey iyo wakhtiga dib-u-dhaca ee masaalka tobanka bikradood. In kasta oo ku dhawaaqista wakhtigu ay sharci ahayd xilligii Milleriyiinta, haddana 1844 ka dib mar dambe ma jiri jirin farriin kale oo wakhti lagu tiiriyo. Markii Future for America ay samaysay ku dhawaaqistii Luulyo 18, 2020, waxay dib ugu siqeen taariikh ay ku dhawaaqista wakhtigu ahayd wax la aqbali karo, sidaasna markay yeeleen way dembaabeen, waxaana lagu laayay jidka magaalada weyn ee Muujintii cutubka kow iyo tobnaad. Iyagoo mayd ah oo jidka yaal, markaas waxay u baahdeen in dib loo soo sara kiciyo, sidii labadii markhaati loo sara kiciyey saddex maalmood iyo badh ka dib.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Lafaha engegani waxay u baahan yihiin in Ruuxa Quduuska ah ee Ilaah lagu neefsado, si ay u dhaqaaqaan, sidii sarakicidda kuwii dhintay.” Bible Training School, December 1, 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Maqaalladii hore waxaannu ku muujinnay in farriinta afarta dabaylood ee soo nooleysa labada markhaati ay tahay farriinta Islaamka ee hoogga saddexaad, iyo in farriintaasu tahay farriinta Oohinta Saqda Dhexe ee maalmaha ugu dambeeya. Yexesqeel wuxuu leeyahay, “weliba,” isagoo sidaas ku tilmaamaya in intii lagu jiray taariikhda tusaale u ah ku dhawaaqidda Oohinta Saqda Dhexe, ay ahayd in laba ulo, mid Efrayim loo metelay iyo mid Yahuudah, la isu geeyo oo ay noqdaan quruun keliya. Masaalka tobanka bikradood wuxuu ku rumoobayaa maalmaha ugu dambeeya, “xaraf ahaanba,” sida uu ugu rumoobay taariikhdii Milleriyiinta. Muddadii Oohinta Saqda Dhexe ku rumoobaysay taariikhdii Milleriyiinta, iyo mar kale rumoobitaankeeda maalmaha ugu dambeeya, “laba ulo” way midoobeen oo way midoobi doonaan.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Labada ul waxay matalayeen boqortooyooyinkii woqooyi (Efrayim) iyo koonfureed (Yahuudah) ee Israa’iiltii hore. Waxaannu kaloo muujinnay in William Miller uu ahaa mid uu Eliiyaah astaan u ahaa, iyo in muddadii saddexda sano iyo badhka ahayd ee abaarta uu Eliiyaah u tegey carmalkii Sarefta.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Markaasaa eraygii Rabbigu isagii u yimid, isagoo leh, Kac, oo tag Sarefta tan Siidoon leedahay, oo halkaas degganow; bal eeg, waxaan halkaas ku amray naag carmal ah inay ku masruufto. Sidaas daraaddeed wuu kacay oo wuxuu tegey Sarefta. Oo markuu yimid iridda magaalada, bal eeg, naagtii carmalka ahayd ayaa halkaas qoryo ku guraynaysay; markaasuu u yeedhay, oo ku yidhi, Waan ku baryayaaye, weel biyo yar iigu keen aan cabbee. Oo intay u socotay inay u keento ayuu haddana u yeedhay, oo ku yidhi, Waan ku baryayaaye, xoogaa yar oo kibis ah gacantaada iigu keen. Markaasay tidhi, Sida Rabbiga Ilaahaaga ahu u nool yahay, anigu kibis duban ma hayo, waxaanse haystaa cantoobo bur ah oo foosto ku jira, iyo saliid yar oo dhalo ku jirta; oo bal eeg, waxaan gurayaa laba qori, inaan gudaha u galo oo aan u kariyo aniga iyo wiilkayga, si aannu u cunno dabadeedna u dhimanno. Markaasaa Eliiyaah ku yidhi, Ha cabsan; tag oo yeel sidaad tidhi; laakiin marka hore intaas iiga samee kibis yar, oo ii keen, dabadeedna adiga iyo wiilkaaga u samee. Waayo, Rabbiga ah Ilaaha reer binu Israa'iil wuxuu leeyahay, Foostada burku kama dhammaan doonto, dhalada saliiduna kama gudhi doonto, ilaa maalinta Rabbigu roob ku soo dejinayo dhulka. Markaasay tagtay oo yeeshay sidii Eliiyaah u hadlay; oo iyadii, iyo isagii, iyo reerkeediiba waxay cuneen maalmo badan. 1 Boqorradii 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
“Maalmo badan” ee ku xusan tuducan waa saddexdii sano iyo badhkii uu Axaab Eliyaah raadinayey, waxayna astaan u ahaayeen kun iyo laba boqol iyo lixdanka sano ee silcinta baabannimada. Isagoo ka hadlayey “maalmo badan” ee silcinta baabannimada, Ciise wuxuu yiri:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Oo haddii aan maalmahaas la gaabin lahayn, ma jiro qof badbaadi lahaa; laakiin kuwa la doortay aawadood ayaa maalmahaas loo gaabin doonaa. Matayos 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Walaasha White waxay si toos ah u aqoonsanaysaa in ku dhawaaqiddii Ciise ee “maalmahaas” ay tahay muddadii silcintii baabtiiska papal-ka.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Cadaadiska kaniisaddu ma sii socon muddadii oo dhan ee 1260-ka sano. Ilaah, isagoo u naxariisanaya dadkiisa, ayuu gaabiyey wakhtigii tijaabadooda ololka lahayd. Isagoo sii sheegaaya ‘dhibaatada weyn’ ee kaniisadda ku soo degi lahayd, Badbaadiyuhu wuxuu yidhi: ‘Haddii aan maalmahaas la gaabin lahayn, ninna ma badbaadeen; laakiin kuwa la doortay aawadood ayaa maalmahaas loo gaabin doonaa.’ Matthew 24:22. Saamayntii Dib-u-habaynta awgeed, cadaadisku wuxuu dhammaaday ka hor 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“Maalmihii badnaa” ee Eliyaah ay carmalku quudinaysay, waxay kaloo ahaayeen “maalmihii badnaa” ee cadaadiskii baadariga ee Daanyeel tilmaamay.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Kuwii waxgaradka ah oo dadka ku dhex jira waxay kuwa badan bari doonaan; hase ahaatee waxay ku dhici doonaan seef, iyo olol, iyo maxaabiisnimo, iyo booli, maalmo badan. Haddaba markay dhacaan, waxaa lagu caawin doonaa kaalmo yar; laakiinse kuwo badan ayaa iyaga kula midoobi doona sasabasho. Oo qaar ka mid ah kuwa waxgaradka ah ayaa dhici doona, si loo tijaabiyo, loona daahiro, loogana dhigo caddaan, ilaa wakhtiga dhammaadka; maxaa yeelay weli waxay ku taal wakhti la qoondeeyey. Daanyeel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“Waqtiga dhammaadka,” oo sidoo kale aayadaha lagu sheegay “waqtiga la doortay,” wuxuu ahaa 1798, wuxuuna calaamad u ahaa dhammaadka silicintii baabnimo, sida uu hore ugu astaysnaa taariikhdii Eliiyaah la joogay carmalkii Sarefta. Taariikhdaas carmalku, iyadoo matalaysa kaniisad aan la qabin, waxaa lagu aqoonsaday inay tahay kaniisaddii cidlada ku jirtay ee cutubka laba iyo tobnaad ee kitaabka Muujintii. Waxay ururinaysay laba qori, ma aha hal qori ama toban qori, ee waxay ahayd laba qori. Yexesqeel waxaa lagu amray inuu qaato laba qori, mid boqortooyada woqooyi ee Israa’iil loogu talagalay iyo mid boqortooyada koonfureed ee Israa’iil loogu talagalay, dabadeedna uu isku daro si ay u noqdaan hal qori. Labadaas boqortooyo labaduba waxay kala firdhadsanaayeen laba kun iyo shan boqol iyo labaatan sannadood, laakiin ballanqaadka Ilaah wuxuu ahaa inuu isagu soo ururin doono. Naagtu waxay ururinaysay labada qori ee la doonayay in la isku daro, waxayna sidaas yeelaysay “ilaa maalinta Rabbigu roob ku soo diro dhulka.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Maalintii Rabbigu diray “roobka” waxay ahayd aqoonsiga Qayladii Saqda Dhexe ee taariikhda Milleriyiinta, taas oo ku soo gebogabowday Oktoobar 22, 1844, markii Rasuulkii Axdiga si kedis ah ugu yimid macbudkii uu ka dhisay 1798 (dhammaadka cadhadii kowaad), ilaa iyo Oktoobar 22, 1844 (dhammaadka cadhadii dambaysay). Muddadaas, farriinta Qayladii Saqda Dhexe, oo lagu metelay sawirka dooxada lafaha ee Yexesqeel, ayaa rumoowday, markii labadii ulo ee boqortooyooyinka woqooyi iyo koonfureed la isu geeyey si ay u noqdaan quruun keliya, oo leh boqor keliya; waayo, Oktoobar 22, 1844, Masiixu wuxuu hor yimid Aabbaha oo wuxuu helay boqortooyo.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Imaatinka Masiixa oo ah wadaadkeenna sare uu ku imanayo meesha ugu quduusan, si loo daahiro meesha quduuska ah, sida lagu muujiyey Daniel 8:14; imaanshaha Wiilka Aadanaha ee u imanaya Odaygii Maalmihii, sida lagu soo bandhigay Daniel 7:13; iyo imaanshaha Rabbiga ee macbudkiisa, sida uu Malakii u sii sheegay, waa sharraxaado ka hadlaya isla dhacdadaas; tanina sidoo kale waxaa lagu metelay imaanshaha arooska ee meherka, sida Masiixu ugu sharraxay masaalka tobanka bikradood ee Matthew 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Masiixu wuxuu helay boqortooyo Oktoobar 22, 1844, sida lagu aqoonsaday kitaabka Daanyeel.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Waxaan ku arkay waxyiyada habeennimo, oo bal eeg, mid u eg Wiilka Aadanaha ayaa la yimid daruuraha samada, oo wuxuu u yimid Kan Maalmuhu hore yihiin, oo waxaa isaga loo soo dhoweeyey hortiisa. Oo waxaa la siiyey talin, iyo ammaanta, iyo boqortooyo, inay isaga u adeegaan dadyowga oo dhan, quruumaha, iyo afafka oo dhan; talintiisu waa talin weligeed ah oo aan dhammaan doonin, boqortooyadiisuna waa mid aan la baabbi'in doonin. Daanyeel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Marka labada ul ee Yexesqeel la isu geeyo, waxay yeeshaan hal boqor oo u taliya.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Oo addoonkaygii Daa’uudna wuxuu iyaga u ahaan doonaa boqor; oo dhammaantoodna waxay yeelan doonaan hal adhijir; waxayna ku socon doonaan xukummadayda, qaynuunnadaydana way dhawri doonaan oo way samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey addoonkaygii Yacquub, kaas oo ay awowayaashiin degganaayeen; oo way ku degganaan doonaan, iyaga iyo carruurtooda, iyo carruurta carruurtooda weligood; oo addoonkayga Daa’uudna wuxuu iyaga u ahaan doonaa amiir weligiis. Yexesqeel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Nebiyaashu kulligood way isku waafaqsan yihiin, oo boqor Daa’uudna waa Masiixii hor yimid Aabbaha Oktoobar 22, 1844, oo helay boqortooyo laga soo ururiyey labadii ul ee Israa’iil (boqortooyadii woqooyi) iyo Yahuudah (boqortooyadii koonfureed). Kala firdhintii labadan boqortooyo waxay dhammaatay afartan iyo lixdii sannadood ee u dhexeeyey 1798 ilaa 1844, markii Masiixu kiciyey macbud hore loo baabbi’iyey oo lagu tuntay. Markuu macbudka kiciyey, dabadeed si kedis ah ayuu ugu yimid macbudkiisa isaga oo ah Rasuulka Axdiga, taas oo ah dhammaystirka Malaakii cutubka saddexaad. Yexesqeelna wuu ku waafaqsan yahay xaqiiqadaas, waayo nebiyadu kulligood way isku waafaqsan yihiin.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Oo addoonkaygii Daa’uud ayaa boqor u ahaan doona iyaga; oo kulligoodna waxay yeelan doonaan hal adhijir; oo weliba waxay ku socon doonaan xukummadayda, qaynuunnadaydana way xajin doonaan oo way samayn doonaan. Oo waxay degganaan doonaan dalkii aan siiyey Yacquub addoonkayga, kaasoo ay awowayaashiin degganaayeen; oo way ku degganaan doonaan, iyaga qudhooda, iyo carruurtooda, iyo carruurta carruurtooda weligoodba; oo addoonkayga Daa’uud wuxuu ahaan doonaa amiirkooda weligiis. Oo weliba waxaan la dhigan doonaa axdi nabadeed; oo wuxuu iyaga u ahaan doonaa axdi weligiis ah; oo waan dejin doonaa, waanan badin doonaa, oo meesheyda quduuska ah ayaan dhex dhigi doonaa iyaga weligeedba. Oo taambuuggayguna wuu la jiri doonaa iyaga; haa, anigu Ilaahooda baan ahaan doonaa, iyaguna waxay ahaan doonaan dadkayga. Yexesqeel 37:24–27.
It is Christ that erects the temple.
Waa Masiixa kan dhisa macbudka.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Oo la hadal adigoo leh, Rabbiga ciidammadu wuxuu leeyahay sida tan: Bal eega ninka magiciisa la yidhaahdo LAANTA; oo isagu meeshiisa ayuu ka soo biqli doonaa, oo wuxuu dhisi doonaa macbudka Rabbiga. Isaga qudhiisaa dhisi doona macbudka Rabbiga; oo isagu ammaanta wuu qaadi doonaa, oo carshigiisa ayuu ku fadhiisan doonaa oo ku talin doonaa; oo wadaad buu ku ahaan doonaa carshigiisa; oo talada nabadduna waxay u dhexayn doontaa labadoodaba. Oo taajajkuna waxay xusuus ahaan ugu jiri doonaan Helem, iyo Tobiyaah, iyo Yedacyaah, iyo Xen oo ah ina Sefanyaah, macbudka Rabbiga gudihiisa. Oo kuwa fog fog jooga way iman doonaan, oo waxay wax ka dhisi doonaan macbudka Rabbiga, oo idinkuna waad ogaan doontaan in Rabbiga ciidammadu ii soo diray xaggiinna. Oo tanuna way ahaan doontaa, haddaad aad u addeecdaan codka Rabbiga Ilaahiinna ah. Sekaryaah 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Masiixu waa LAANTA, oo isagu wuxuu caddeeyey in haddii ay macbudkiisa dumiyaan uu saddex maalmood gudahood ku soo kicin doono; taas oo ay Yuhuuddu kaga jawaabeen in macbudka lagu dhisay lix iyo afartan sannadood.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Markaasay Yuhuudii u jawaabeen oo ku yidhaahdeen, Calaamad noocee ah baad na tustaa, maadaama aad waxyaalahan samaynayso? Ciise ayaa u jawaabay oo ku yidhi, Burburiya macbudkan, oo saddex maalmood gudahood ayaan mar kale ku taagi doonaa. Markaasay Yuhuudii yidhaahdeen, Lix iyo afartan sannadood ayaa macbudkan la dhisayey, adiguna ma saddex maalmood gudahood baad ku taagi doontaa? Yooxanaa 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Masiixu wuxuu cutubkaas kaga hadlayay jidhkiisa, laakiin nebiyada oo dhammu waxay ka sii hadlaan maalmaha ugu dambeeya in ka badan maalmaha ay ku noolaayeen. Soo sara kiciddii Masiixa maalintii saddexaad waxay astaan u ahayd soo sara kicidda lafihii dhintay intii lagu jiray daadinta Ruuxa Quduuska ah ee Qaylada Saqda Dhexe. Roobka ah mawduuca markhaatifurka Eliyaah waxaa la muujiyey intii lagu jiray heerkii ugu sarreeyey ee iska horimaadkiisii uu la galay nebiyadii Bacal iyo Cashtarood. Markaas ayaa la caddeeyey in Ilaaha Eliyaah uu yahay Ilaaha runta ah, iyo weliba in Eliyaah uu yahay nebiga runta ah.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Markii niyad-jabkii ugu horreeyey yimid, waxaa la muujiyey in Protestant-ku ay noqdeen nebiyo been ah, sida lagu tusaaleeyey nebiyadii Bacal iyo Cashtoorot. Markaas ayaa wakhtigii dib-u-dhaca bilaabmay, wuxuuna horseeday farriintii Qaylada Habeenbadhka, taasoo horseedday in Masiixu si kedis ah ugu yimaado macbudkiisa. Qaylada Habeenbadhka waxaa matala farriintii Yexesqeel oo lafaha ka soo kicisa si ay u noqdaan ciidan weyn oo xoog leh. Intaas waxaa dheer, muddadaas (lix iyo afartan sannadood), labada ul waa in la isu geeyo si ay u soo saaraan hal quruun, oo leh hal boqor.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Haddana Rabbiga ayaa mar kale ii timid, iyadoo leh, Weliba, wiilka Aadamow, qori keliya qaado, oo ku qor, Yahuudah, iyo reer binu Israa’iil oo ah saaxiibbadiis; dabadeedna qori kale qaado, oo ku qor, Yuusuf, oo ah qorigii Efrayim, iyo guriga Israa’iil oo dhan oo ah saaxiibbadiis; oo midba midka kale ku dar si ay u noqdaan qori keliya; oo gacantaada ayay ku noqon doonaan mid. Oo marka reer binu dadkaaga ay kula hadlaan, iyagoo leh, Miyaadan noo sheegi doonin waxa aad kuwaas uga jeeddo? waxaad ku tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eega, waxaan qaadi doonaa qorigii Yuusuf oo ku jira gacanta Efrayim, iyo qabiilooyinka Israa’iil oo ah saaxiibbadiis, oo waxaan ku dari doonaa isaga, xataa qorigii Yahuudah, oo waxaan ka dhigi doonaa qori keliya, oo gacantayday ku ahaan doonaan mid. Oo qoryaha aad wax ku qortayna waxay gacantaada ku jiri doonaan indhahooda hortooda. Oo waxaad ku tidhaahdaa, Rabbiga Ilaah ahu wuxuu leeyahay, Bal eega, waxaan reer binu Israa’iil ka soo dhex qaadi doonaa quruumaha ay u tageen dhexdooda, oo dhinac kasta ayaan ka soo ururin doonaa, oo waxaan keeni doonaa dalkoodii; oo waxaan ka dhigi doonaa quruun keliya dalka dhexdiisa, buuraha Israa’iil dushooda; oo boqor keliya ayaa dhammaantood boqor u ahaan doona; oo mar dambe ma ay ahaan doonaan laba quruumood, oo mar dambena laba boqortooyo uma kala qaybsami doonaan innaba; oo mar dambena iskuma nijaasayn doonaan sanamyadooda, iyo waxyaalahooda karaahiyada ah, iyo xadgudubyadooda midnaba; laakiinse waxaan ka badbaadin doonaa meelaha ay deggan yihiin oo dhan, oo ay ku dembaabeen, oo waan nadiifin doonaa iyaga; sidaas daraaddeedna iyagu waxay ahaan doonaan dadkayga, aniguna waxaan ahaan doonaa Ilaahood. Yexesqeel 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Labadii ul ee ay carmaladdu ururinaysay ka hor roobkii Eliyaah ee Qayladii Saqda Dhexe, waxay ahaayeen boqortooyooyinkii woqooyi iyo koonfureed ee Israa’iil oo la kala firdhiyey, kuwaas oo ay ahayd in loo soo ururiyo hal qaran 22-ka Oktoobar, 1844, markii uu bilaabmay Maalintii Kafaaraggudka ee ka-hortimaaddeeda runta ah, waayo ballanku wuxuu ahaa in wakhtigaas Ilaah “iyaga daahirin doono.” Daahirintaas, oo matalaysay Xukunka Baadhitaanka, waxay billowday wakhtigaas. Soo ururintaas labadii ul waa in si sax ah loo fahmaa, waayo Ilaah had iyo goor dhammaadka wax ayuu ku tusaaleeyaa bilowga wax.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844 wuxuu ahaa dhammaadkii labada boqortooyo ee Israa’iil, waayo markaasay noqdeen hal boqortooyo, oo ah Israa’iil ruuxi ah, waxaana laga bilaabo xilligaas ay ahayd in ay ahaadaan quruun keliya. Taariikhdaas waxaa lagu sawiray taariikhdii bilowga ahayd markii ay noqdeen laba quruumood, taas oo ah taariikhda fallaagadii Yerobocaam.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Taariikhda nidaamkii cibaadada been-abuurka ahaa ee Yaaraabcaam waa in sidoo kale lagu muujiyo dhammaadka boqortooyadiisa. Kacdoonkii Haaruun ee bilowgii reer binu Israa’iil hore iyo kacdoonkii Yaaraabcaam ee bilowgii boqortooyada woqooyi, waxay u taagan yihiin kacdoonkii 1863, oo 1863 si cad looma fahmo ilaa dhammaadka boqortooyadii Yaaraabcaam, sida lagu matalay isu-geynta labada ul, sidoo kale lagu dul saaro 1863. Markaas ayaa 1863 si cad loogu arkaa in lagu matalay jiil dhisay sanam xaasidnimo.
We will continue this study in the next article.
Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Laakiin masaalkan lafaha engegan kuma koobna oo keliya dunida, ee wuxuu kaloo khuseeyaa kuwa lagu barakeeyey iftiin weyn; waayo, iyaguna waxay la mid yihiin qalfoofyada dooxada. Waxay leeyihiin qaabka dadka, dhismaha jidhka; laakiin ma haystaan nolol ruuxi ah. Hase yeeshee, masalku lafaha engegan kuma dhaafo iyagoo keliya isugu xiran oo noqday qaababka dadka; waayo, kuma filna in ay jirto isu-dheellitirnaan addimada iyo muuqaalka. Neefta nolosha waa inay jidhadka nooleysaa, si ay toos ugu istaagaan oo ay hawlgal ugu soo boodaan. Lafahani waxay matalaan reer binu Israa’iil, kiniisadda Ilaah, rajada kiniisadduna waa saamaynta noolaynta ee Ruuxa Quduuska ah. Rabbigu waa inuu ku neefsadaa lafaha engegan, si ay u noolaadaan.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
Ruuxa Ilaah, iyadoo leh xooggeeda nolol-siinta ah, waa inay ku jirtaa wakiil kasta oo bini’aadan ah, si muruq kasta iyo seed kasta oo ruuxi ah u ahaadaan kuwo hawlgalaya. La’aanta Ruuxa Quduuska ah, la’aanta neefta Ilaah, waxaa yimaada caajisnimo damiirka ah iyo lumid nolol ruuxi ah. Qaar badan oo aan lahayn nolol ruuxi ah ayaa magacyadoodu ku qoran yihiin diiwaannada kaniisadda, hase yeeshee kuma qorna kitaabka nolosha ee Wanka. Waxaa laga yaabaa inay ku biireen kaniisadda, laakiin kuma ay midoobin Rabbiga. Waxaa laga yaabaa inay ku dadaalaan gudashada qaybo hawlo ah oo go’an, oo loo tixgeliyo inay yihiin dad nool; hase yeeshee, qaar badan waxay ka mid yihiin kuwa leh “magac ayaad ku nooshahay, laakiin waad dhimatay.”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Haddii aanay jirin toobadkeen dhab ah oo naftu ugu soo noqoto Ilaah; haddii neefta nolosha ee Ilaah ayan nafta u soo nooleyn nolol ruuxi ah; haddii kuwa runta qirta aanay ku dhaqaaqin mabda’ samada ka dhashay, markaas kama ay dhalan abuurka aan qudhmi karin ee nool oo sii jira weligiis. Haddii aanay ku kalsoonaan xaqnimada Masiixa inay tahay ammaankooda keliya; haddii aanay ku dayanin dabeecaddiisa oo aanay ku hawshoon ruuxdiisa, way qaawan yihiin, mana ay huwan khamiiska xaqnimadiisa. Kuwa dhintay ayaa badanaa loo mariyaa inay yihiin kuwa nool; waayo, kuwa ka shaqaynaya waxa ay ugu yeedhaan badbaado sida ay fikradahooda u samaysteen, Ilaah kuma shaqaynayo gudahooda si ay u doonaan oo u sameeyaan waxa ka farxiya isaga.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Kooxdan si wanaagsan ayaa loogu matalay dooxadii lafaha engegan ee Ezekiel ku arkay riyo.” Review and Herald, Janaayo 17, 1893.