One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Boqol iyo lix iyo labaatan sano ka dib kacdoonkii 1863, sannadkii 1989 ayaa lixdii aayadood ee ugu dambeeyey ee Daanyeel kow iyo tobnaad la furay. Aqoontii markii ugu horraysay la furay sannadkaas waxay ahayd garashada xariiqyada dib-u-habaynta ee taariikhda quduuska ah, iyo muujinta in dhammaantood ay is barbar socdaan. Dabadeed sannadkii 1992, iftiinkii lixda aayadood ee ugu dambeeyey wuxuu bilaabay inuu soo baxo. Soo-bandhigyadii ugu horreeyey ee dadweyne ee runahan waxay ahaayeen sannadkii 1994, mawduucuna wuxuu ahaa xariiqyada dib-u-habaynta. Sannadkii 1996, waxaa la daabacay majallad cinwaankeedu ahaa The Time of the End¸, taas oo aqoonsatay lixdii aayadood ee ugu dambeeyey ee Daanyeel kow iyo tobnaad.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

1996 waxay ahayd sannadkii fariinta si rasmi ah loo habeeyey, taas oo ah calaamad-dhacdo la barbar socota habayntii rasmiga ahayd ee fariintii William Miller sannadkii 1831. Fariintii Miller waxay ahayd ku dhawaaqiddii furitaanka xukunka, lixda aayadood ee ugu dambaysa ee Daanyeel kow iyo tobannaadna waxay ahaayeen ku dhawaaqiddii xidhitaanka xukunka. Mawduuca fariintii Miller wuxuu ahaa wakhtiga waxsii sheegidda sida loogu muujiyey Kitaabka Quduuska ah. Mawduuca lixda aayadood ee ugu dambaysa ee Daanyeel kow iyo tobannaad wuxuu ahaa Rooma casriga ah (boqorka woqooyi ee been-abuurka ah). Habraacii loo muujiyey Miller wuxuu ahaa 14-kiisii Xeer ee Fasiraadda Waxsii Sheegidda. Habraacii la muujiyey 1989-na, wuxuu ahaa “xarriiq xarriiq dusheed” ee dhaqdhaqaaqyada dib-u-habaynta.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Shaqadii Miller waxa ay ku jirtay adkaynidda Erayga Ilaah inuu yahay kan awoodda leh, taas oo ka soo horjeedda dhaqammadii iyo caadooyinkii baabbanimada ee dunida ka jiray kun iyo laba boqol iyo lixdan sannadood. Sababtaas awgeed, farriintii Miller waxaa markii ugu horraysay la daabacay 1831 (sidaas ayaana farriintii Miller si rasmi ah loogu qaabeeyey), si qumman laba boqol iyo labaatan sannadood ka dib soo saariddii Kitaabka King James. Shaqada Future for America waxa ay ahayd aqoonsiga doorka Maraykanka ee bogsiinta nabarkii dhimashada lahaa ee baabbanimada ee sharciga Axadda ee dhowaan imanaya. Sababtaas awgeed, majalladda The Time of the End waxaa la daabacay 1996 (sidaas ayaana farriinta si rasmi ah loogu qaabeeyey), si qumman laba boqol iyo labaatan sannadood ka dib bilowgii Maraykanka ee 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Aqoonsiga laba boqol iyo labaatanka sannadood ee mawduuca dhaqdhaqaaq kasta oo dib‑u‑habayn ah ku xidhay barta tixraaca taariikheed lama garanayn ilaa waqti aad uga dambeeyey Sebtembar 11, 2001, waayo ma ahayn ilaa hooggii saddexaad taariikhdaas yimid in Rabbigu dadkiisa dib ugu hoggaamiyey waddooyinkii hore ee Yeremyaah cutubka lixaad, aayadaha lix iyo toban iyo toddoba iyo toban. Halkaas ayaa dib loogu helay iftiinkii “toddobada jeer,” oo markii iftiinkaasu kobcay waxaa caddaatay in laba boqol iyo labaatan yahay tirada isku xidha Daanyeel siddeed, aayadaha saddex iyo toban iyo afar iyo toban. Aayadda saddex iyo tobnaad waxaa lagu aqoonsaday aragtida “chazon” ee taariikhda waxsii sheegidda, aayadda afar iyo tobnaadna waxaa lagu aqoonsaday aragtida “mareh” ee “muuqashada.” Xidhiidhka ka dhexeeya labadaas aayadood waa wixii Jibriil u yimid inuu Daanyeel baro, oo Daanyeelna wuxuu metelaa dadka Ilaah ee maalmaha ugu dambeeya ee yimaada inay fahmaan xidhiidhka ka dhexeeya labadaas aragti.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Aragtida aayadda saddex iyo tobnaad waxay matalaysaa “toddobada jeer” (laba kun iyo shan boqol iyo labaatan sannadood), halka aragtida aayadda afar iyo tobnaad ay matalayso laba kun iyo saddex boqol oo maalmood (sannadood). “Toddobada jeer” ee ka geesta boqortooyadii koonfureed ee Yahuudah, taas oo matalaysa Yahuudah, Yeruusaalem iyo meesha quduuska ah, waxay bilaabatay 677 BC, halka labada kun iyo saddexda boqol ee sannadood ee tilmaamaya soo celinta Yeruusaalem iyo meesha quduuska ahi ay bilaabmeen 457 BC.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Laba boqol iyo labaatan sannadood ayaa isku xidhaya labadan muujin, tirada laba boqol iyo labaatanna waxaa loo aqoonsaday inay calaamad u tahay xidhiidhka ka dhexeeya ku tumashada ciidanka iyo meesha quduuska ah oo ay sameeyeen quwadaha baabi’inta ee jaahilnimada iyo papanimada, taas oo loo metelay kala firdhin iyo cadhada Ilaah. Laba boqol iyo labaatanka sannadood waxay isku xidheeen muujintii shaqada shaydaannimada ee ku tumashada meesha quduuska ah iyo muujintii shaqada cibaado leh ee dib loogu soo celinayo isla macbudkaas. Sidaas daraaddeed, laba boqol iyo labaatanka sannadood waa calaamad ka dhigan xidhiidh quduus ah.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Sida dhaqdhaqaaqii Millerite uu ku dhammaaday fallaagadii 1863, dabadeedna boqol iyo lix iyo labaatan sano ka dib uu yimid dhaqdhaqaaqii malaa’igta saddexaad, taas oo adkaynaysa in labada dhaqdhaqaaq ay ku xidhnaayeen astaanta “toddobada goor” (boqol iyo lix iyo labaatan), ayaa sidoo kale laba boqol iyo labaatan-ka sano ee isku xidhay dhidib-u-taaggii Miller ee farriinta Kitaabka Quduuska ah sannadkii 1831 iyo soo saariddii Kitaabka King James sannadkii 1611, sidaas oo kalena isla muddadaas wakhtigu waxay Future for America ku xidhaysay bilowgii Ameerika, iyadoo tilmaamaysay dhammaadka Ameerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

22-kii Oktoobar, 1844, Rasuulkii Axdiga ayaa si lama filaan ah u yimid macbudkii uu ku soo kiciyey lix iyo afartan sannadood gudahood, laga bilaabo 1798, dhammaadkii cadhadii hore, ilaa 1844, dhammaadkii cadhadii dambaysay. Gelitaankiisii macbudka waxaa ka horreeyey daadinta Ruuxa Quduuska ah ee ku timid dhaqdhaqaaqii Qayladii Habeenbadhka, kaas oo uu hore uga sii tusaaleeyey gelitaankii guusha lahaa ee Masiixu ku galay Yeruusaalem. Labadaas markhaati waxay caddaynayaan in marka dhaqdhaqaaqii Qayladii Habeenbadhka lagu celiyo maalmaha ugu dambeeya, Masiixu uu soo kicin doono macbudka boqol iyo afartan iyo afarta kun. Labada dhaqdhaqaaq ee ay ku rumoobayso Qayladii Habeenbadhka ee masaalka tobanka bikradood ayaa is barbar socda.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Badanaa waxaa la ii soo jeediyaa masaalkii tobanka bikradood, shan ka mid ahna ay ahaayeen xigmad leh, shanna nacasyo. Masaalkan waa la fuliyey, waana la fulin doonaa ilaa xarafka ugu dambeeya, waayo wuxuu si gaar ah u khuseeyaa wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta hadda jirta ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Taariikhda reer Miileraytka (dhaqdhaqaaqii malaa’igta koowaad), waxay matalaysaa muujin sii kordhaysa oo ah xoogga Ilaah oo bilaabmay markii kitaabka Daanyeel shaabadda laga qaaday sannadkii 1798. Xooggaas wuxuu sii kordhay markii malaa’igtii Muujintii toban ay soo degtay 11‑kii Agoosto, 1840. Dabadeedna niyad‑jabkii ugu horreeyey ee 19‑kii Abriil, 1844 ayaa yimid, ugu dambayntiina wuxuu horseeday daadinta Ruuxa Quduuska ah shirkii teendhooyinka ee Exeter oo bilaabmay 12‑kii Agoosto, 1844, wuxuuna ku sii fiday sida hir weyn oo baddu dhulka oo dhan dul maraya ilaa 22‑kii Oktoobar, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Taariikhda Future for America (dhaqdhaqaaqa malaa’igta saddexaad), waxay matalaysaa muujin sii kordhaysa oo xoogga Ilaah ah oo bilaabatay markii kitaabka Daanyeel la furfuray sannadkii 1989. Xooggaasi wuu kordhay markii malaa’igtii Muujintii siddeed iyo tobnaad soo degtay Sebtembar 11, 2001. Dabadeedna niyad-jabkii ugu horreeyey ee Luulyo 18, 2020 ayaa yimid, kaas oo ugu dambayntii horseedi doona daadinta Ruuxa Quduuska ah, taas oo sii fidi doonta sida dab duurka qabsaday oo kale dhulka oo dhan ilaa Miikaa’iil istaago oo wakhtiga tijaabada aadamuhu xidhmo.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

22-kii Oktoobar, 1844, waxsiiyo dhowr ah ayaa rumoobay, sidaas awgeedna waxa la aqoonsaday in, marka sharciga Axadda ee dhawaan imanaya la joogo, waxsiiyo dhowr ah mar kale rumoobi doonaan. Mid ka mid ah waxsiiyaadkaas waa dib-u-dhaca aragtida sida loogu matalay cutubka labaad ee Xabaquuq. Cutubka labaad ee Xabaquuq wuxuu aqoonsaday waayo-aragnimada dhaqdhaqaaqii malaa’igta kowaad iyo kan saddexaad labadaba. Labada dhaqdhaqaaqba waxa ay la kulmaan dood ku saabsan hab-raaca saxda ah ee Kitaabka Quduuska ah, taas oo ka dhex dhacda wakiillada dhaqdhaqaaqaas iyo dadkii hore loo doortay ee inta dooddu socoto la dhaafayo.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Farriintii ay ahayd in ay ilaaliyaan waardiyayaashii taariikhdii malaa’igta kowaad waxay ahayd aqoonsiga runnada (jawharadihii Miller), kuwaas oo ugu dambayntii lagu matalay labada shax ee quduuska ah ee 1843 iyo 1850. Intii dooddu socotay waxaa jiri lahaa niyad-jab calaamadeeya kala-soocid ka timaadda labada kooxood ee iska soo horjeeda, iyo baaq ku wajahan quduusnaansho ka sii qoto dheer oo loo jeediyey kuwa aaminka ah.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Markaas Xabaquuq wuxuu tilmaamayaa kala-duwanaanshaha u dhexeeya labada dabaqadood ee ku lug lahaa habka tijaabinta ee runta aasaasiga ah. Habkaas tijaabinta, oo ay ku jirtay doodii u dhexeysay labadaas dabaqadood ee aamustay Oktoobar 22, 1844, wuxuu ku dhammaaday isla meeshii cutubka labaad ee Xabaquuq ku dhammaaday.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Laakiinse Rabbigu wuxuu ku jiraa macbudkiisa quduuska ah; dunida oo dhammu hortiisa ha ku aamusto. Xabaquuq 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Rabbigu si kedis ah ayuu u soo galay macbudkiisii Millerite-ka ahaa, oo markaas dunida oo dhammu aamusnaan bay ahayd inay xajisato, waayo waxaa yimid Maalintii Kafaaraggudka ee astaan-dhammaystiran, waxaana billowday xukunkii kuwii dhintay. Taariikhda nebiyadeed ee Xabaquuq cutubka labaad waxay ku dhammaatay Oktoobar 22, 1844, Ciisena mar walba dhammaadka wax ayuu la aqoonsadaa bilowga wax. Bilowgii labada riyo ee laba kun iyo shan boqol iyo labaatan sannadood ee lagu tuntay macbudka iyo ciidanka, iyo riyadii soo celinta macbudka iyo ciidanka, waxay wada bilaabmeen isku mar, hase yeeshee waxaa u dhexeeyey laba boqol iyo labaatan sannadood; oo markii ay dhammaadeen, waxaa lagu aqoonsaday inay dhammaadeen, Xabaquuq cutubka LABA aayadda LABAATAN.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Marka dhow soo socda ee Axadda la dejiyo, waxsii sheegyo badan ayaa rumoobi doona. Mid ka mid ah waxsii sheegyadaas waa dib-u-dhaca aragtida sida loogu matalay cutubka labaad ee Xabaquuq. Cutubka labaad ee Xabaquuq wuxuu qeexayaa waayo-aragnimada dhaqdhaqaaqa malaa’igta kowaad iyo tan saddexaadba. Labada dhaqdhaqaaqba waxay la kulmaan dood ku saabsan habraaca saxda ah ee kitaabiga ah, taas oo lagu fuliyo inta u dhexaysa wakiillada dhaqdhaqaaqaas iyo dadkii hore loo doortay ee laga gudbayo intii habka dooddu socday.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Farriinta ay tahay in waardiyayaasha taariikhda malaa’igta saddexaad ay difaacaan waa aqoonsiga runnada (dahabyadii Miller), kuwaas oo ugu dambayntii lagu matalay labadii shax ee quduuska ahaa ee 1843 iyo 1850. Intii lagu jiray habraaca doodda waxaa jiray niyad-jab calaamadeeyey kala-sooc u dhexeeya labadii qaybood ee isdiiddanaa, iyo baaq loogu yeedhay daahirin qoto dheer kuwa aaminka ah. Dabadeedna Xabaquuq wuxuu aqoonsanayaa kala-duwanaanshaha u dhexeeya labadaas qaybood ee ku lug leh habraaca imtixaanka ee runnada aasaaska ah. Habraacaas imtixaanka ah, kaas oo lagu matalay doodda u dhexaysay labada qaybood, wuxuu si buuxda ugu dhammaan doonaa sharciga Axadda ee dhowaan imanaya, isla meeshii cutubka labaad ee Xabaquuq ku dhammaaday.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Laakiinse Rabbigu wuxuu ku jiraa macbudkiisa quduuska ah; dhulka oo dhammu hortiisa ha ku aamuso. Xabaquuq 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Rabbigu si kedis ah ayuu u geli doonaa macbudka boqolka iyo afar iyo afartan kun, markaasna dhulka oo dhan wuu aamusi doonaa; waayo, Maalinta Kafaaro-gudka ee ka-hortaalka ahi waxay gaadhi doontaa xukunka kuwa nool. Taariikhda nebinnimada ee Xabaquuq cutubka labaad waxay ku dhammaataa sharciga Axadda ee dhowaan imanaya, oo Ciise had iyo jeer wuxuu dhammaadka shay ku aqoonsadaa bilowga shay.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Xukunka kuwa nool waxay bilaabatay Sebtembar 11, 2001, laakiin xukunkaasu waa habsocod. Habsocodkaasu wuxuu ka bilaabmaa guriga Ilaah, dabadeedna wuxuu gaadhaa heer xukun ku yimaado kuwa ka baxsan guriga Ilaah. Markii dhismayaashii waaweynaa ee Magaalada New York la dumiyey, xukunkii uu matalayey malaa’igta shaabadayntu oo dhex maraysa Yeruusaalem oo calaamad saaraysa kuwa u taaha oo u baroorta karaahiyooyinka lagu sameeyo kiniisadda, iyo weliba karaahiyooyinka lagu sameeyo dalka, ayaa bilaabmay. Marka dhow uu yimaado sharciga Axadda, Masiixu wuxuu dhammeeyey hawsha dhisidda macbudka boqol iyo afartan iyo afarta kun, malaa’igaha wax baabbi’iyana waxay xukun ku soo dejin doonaan Yeruusaalem.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Markaas boqolka iyo afar iyo afartan kun waxaa loo taagaa sidii calan, waxaana bilowda xukunka kuwa nool ee adhiga kale, oo lagu matalay Edom, Moo'aab, iyo kuwa ugu waaweyn reer Cammoon ee ku xusan Daanyeel cutubka kow iyo tobnaad, aayadda afartan iyo kow.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Hadday laga fiirsanayo dhaq-dhaqaaqii Millerite-ka ee malaa’igtii kowaad ama dhaq-dhaqaaqa xoogga badan ee malaa’igta saddexaad, taariikhda oo dhan ee dhaq-dhaqaaqa dib-u-habaynta ahi waxay metelaysaa muujin sii kordhaysa oo runta ah, taas oo ku dhammaata daadsanaanta Ruuxa Quduuska ah. Daadsanaanta Ruuxa Quduuska ahi waa udub-dhexaadka waxsii sheegyada maalmaha ugu dambeeya. Tani waa sababta bikradaha nacasyada ahi aanay saliid u lahayn, halka kuwa xigmadda lahu ay leeyihiin. Saliiddu waa roobka.

They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

Waxay yidhaahdaan, Haddii nin naagtiisa eryo, oo ay ka tagto isaga, oo ay nin kale yeelato, miyuu haddana ugu soo noqon doonaa? Sow dalkaasu aad uguma nijaasoobi doono? Laakiinse adigu waxaad ka dhillaysatay kuwo badan oo ku caashaqay; weliba ii soo noqo, ayaa Rabbigu leeyahay. Indhahaaga kor ugu qaad meelaha sarsare, oo bal eeg meesha aadan la seexan. Jidadka ayaad ugu fadhiisatay iyaga, sidii Carabtii cidlada joogtay; oo dalka waxaad ku nijaasaysay dhillaysigaaga iyo xumaantaada. Sidaas daraaddeed roobabkii waa la celiyey, oo roobkii dambe ma da’in; oo waxaad lahayd foodda naag dhillo ah, waad diidday inaad xishootid. Miyaadan hadda ka dib ii qayshan doonin, Aabbow, adigu waxaad tahay hanuuniyihii dhallinyaranimadayda? Yeremyaah 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Qoraalkaas (oo nebiyadii oo dhammuna ka hadlaan maalmaha ugu dambeeya), Ilaah wuxuu muujinayaa in dadkiisii ay sino galeen, ilaa heer ay yeesheen foodda dhillo. Dhillada maalmaha ugu dambeeya waa awoodda baabanimada, foodduna waxay ka dhigan tahay go’aan ula kac ah. Dadka Ilaah ee maalmaha ugu dambeeya waa shar leh, hase yeeshee Ilaah wuxuu bixinayaa baaqii ugu dambeeyey, in kastoo ay gaadheen meel ay ku yimaadeen isla go’aankii dhillada. Waxay sameeyeen dabeecad uu matalo qarniga afraad, halkaas oo ay diyaar u yihiin inay qorraxda caabudaan sida lagu matalay qarniga afraad ee Yexesqeel cutubka siddeedaad.

“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

“Wakhtigu waa yimid in iftiinka runta ahi ka dhex iftiimo gudcurka akhlaaqda. Farriinta malaa’igta saddexaad ayaa loo diray dunida, iyadoo dadka looga digayo inay qaataan summadda bahalka ama tan sanamkiisa fooddooda ama gacmahooda. In summaddan la qaato waxay ka dhigan tahay in la gaaro isla go’aankii uu bahalku qaatay, oo la taageero isla fikradihii uu taageeray, iyadoo si toos ah looga horjeedo ereyga Ilaah. Kuwa summaddan qaata oo dhan, Ilaah wuxuu ka leeyahay, ‘Isaguna wuxuu cabbi doonaa khamriga cadhada Ilaah, oo aan qasin lagu shubin koobka xanaaqiisa; waxaana lagu cadaabi doonaa dab iyo baaruud hortooda malaa’igaha quduuska ah iyo hortiisa Wanka.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremyaah wuxuu aqoonsanayaa dadka Ilaah ee maalmaha ugu dambeeya inay horeba u leeyihiin foodda dhillada. Waxay qarka u saaran yihiin inay helaan calaamadda bahalka, waayo iyagu waa “kuwa sharka leh.” Qoraalka hadda la soo xigtay, Sister White waxay sii waddaa:

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

“Haddii iftiinka runta laguu soo bandhigay, isagoo kuu muujinaya Sabtida amarka afraad, oo tusaya in erayga Ilaah aanu wax aasaas ah ugu jirin ilaalinta Axadda, haddana aad weli ku dheganaato Sabtida beenta ah, adigoo diidaya inaad quduus ka dhigto Sabtida uu Ilaah ugu yeedho ‘maalintayda quduuska ah,’ waxaad qaadanaysaa calaamadda bahalka. Goormay tani dhacdaa?—Marka aad addeecdo amarka kugu faraya inaad ka joogsato shaqada Axadda oo Ilaah caabuddo, iyadoo aad og tahay inaanu Kitaabka Quduuska ah ku jirin xataa hal eray oo muujinaya in Axaddu ay tahay wax ka duwan maalin shaqo oo caadi ah, waxaad oggolaanaysaa inaad hesho calaamadda bahalka, oo aad diiddo shaabadda Ilaah. Haddii aynu calaamaddan ku qaadanno fooddayada ama gacmaheenna, xukunnada lagu dhawaaqay kuwa caasiyiinta ah waa inay innagu dhacaan. Laakiin shaabadda Ilaaha nool waxaa la saaraa kuwa si damiir leh u dhawra Sabtida Rabbiga.”

“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

“Ilaahna wuxuu arkay in xumaantii dadka dhulka ku sugnayd ay weynayd, iyo in fikir kasta oo ka soo maaxda male-awaalka qalbigiisu uu had iyo goor shar keliya ahaa…. Dhulkuna sidoo kale wuu xumaaday Ilaah hortiisa, dhulkuna wuxuu ka buuxsamay dulmi iyo rabshad…. Markaasaa Ilaah wuxuu Nuux ku yidhi, Dhammaadka noolaha oo dhan ayaa hortayda yimid; waayo, dhulku iyaga aawadood ayuu uga buuxsamay dulmi iyo rabshad; oo bal eeg, waxaan iyaga la baabbi’in doonaa dhulka.” Waxay ahayd in la dabar gooyo, maxaa yeelay waxay nijaaseeyeen dhulkii Ilaah u abuuray in ay ku raaxaystaan dad xaq ah.

“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

“Siday ahayd waayihii Nuux,” Masiixu wuxuu ku dhawaaqay, “sidaas oo kalena ayay ahaan doontaa waayaha Wiilka Aadanaha.” Oo sow sidaas ma aha? Qof kasta oo eega wargeysyada maalinlaha ah wuxuu arki karaa liis dheer oo dembiyo ah—sakhraannimo, xatooyo, dhac, lunsasho, dil. Mararka qaarkood qoysas dhan ayaa la laayaa, si damaca ninkaas ee ah inuu hantiyo lacag ama hanti aan isaga lahayn loo qanciyo. Dunidu runtii waxay noqonaysaa sidii ay ahayd waayihii Nuux, maxaa yeelay dadku si cad ayay u iska indhatiraan amarrada Ilaah.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremyaah wuxuu tilmaamayaa dadka Ilaah ee maalmaha ugu dambeeya oo qarka u saaran inay qorraxda u sujuudaan, oo markuu sidaas sameeyona wuxuu caddeynayaa in “roobabkii la celiyey, oo uusan jirin roobkii dambe; oo waxaad lahayd food dhillo, waad diidday inaad xishootid.” “Kuwa sharka leh” ee dadka Ilaah maalmaha ugu dambeeya ma helayaan roobka dambe, oo way diidaan inay xishoodaan, waayo fikirradoodu waxay noqdeen kuwo had iyo goor shar leh, sida ay u matalayso taariikhdii Nuux, iyo sidoo kale qolalka sanamyada ee karaahiyada labaad ee Yexesqeel cutubka siddeedaad.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremyaah wuxuu kuwa sharka leh ee aan xishoon ee ka mid ah dadkii Ilaah maalmaha ugu dambeeya u tilmaamayaa inay “ka qayshaan” “wakhtigaas” “Hagaha” “dhallinyaranimadooda.” Hagaha dhallinyaranimada Adventism-ka wuxuu ahaa labada loox ee Xabaquuq iyo dahabyadii halkaas ku matalnaa. Rajada keliya ee looga bixi karo sharka ku dhow inuu dhimasho weligeed ah ku soo dejiyo kuwa sharka leh ee ka mid ah dadkii Ilaah maalmaha ugu dambeeya waa in loo qayshado Ilaaha ahaa Hagaha bilowgii, kaas oo yimid “wakhtiga ugu dambaysta” sannadkii 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Arrinka taariikhda malaa’igta koowaad ama tan saddexaad ku jirta waa in la helo ama aan la helin roobka dambe. Roobka dambe wuxuu bilaabmay markii quruumuhu cadhoodeen 11 Sebtembar, 2001.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Wakhtigaas, intii shuqulka badbaadadu soo xirmayay, dhib baa dhulka ku soo degi doona, quruumuhuna way cadhoon doonaan, hase ahaatee waa la xakamayn doonaa si aanay u hor istaagin hawsha malaa’igta saddexaad. Wakhtigaas ‘roobka dambe,’ ama baraarujinta ka timaadda Rabbiga hortiisa, ayaa iman doona si uu awood u siiyo codka weyn ee malaa’igta saddexaad, oo uu quduusiinta ugu diyaariyo inay istaagaan wakhtiga toddobada belaayo ee ugu dambaysta ah la shubi doono.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Roobkii dambe,” oo sidoo kale loo aqoonsaday “nasteexaynta,” wuxuu billowday markii quruumuhu cadhoodeen, oo wakhtigaasna “shuqulka badbaadadu” wuxuu bilaabay inuu xirmo. Afarta malaa’igood ee Muujintii toddobaad waxay xakameeyaan afarta dabaylood inta la dhammaystirayo shaabadaynta boqol iyo afar iyo afartan kun, oo Yexesqeel cutubka sagaalaadna, shaqadaas waxaa lagu matalay malaa’ig calaamad saaraya kuwa ka taaha oo ka ooya karaahiyada lagu sameeyo Yeruusaalem. Sebtembar 11, 2001 malaa’igtu waxay bilaabeen shaqada xidhitaanka ee calaamad saaridda foodaha boqolka iyo afarta iyo afartan kun.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Shaqada xidhitaanka ee malaa’igta saddexaad waxaa la dhammaystiraa inta lagu jiro daadinta roobka dambe, kaas oo sidoo kale ah “baraarujinta”, taas oo ah farriin.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

Kuwii uu ku yidhi, Kanu waa nasashadii aad kuwa daallan ku nasin lahaydeen; kanuna waa qaboojintii; hase yeeshee ma ay doonayn inay maqlaan. Ishacyaah 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Farriinta ay diidaan inay ku maqlaan Ishacyaah waa farriinta lagu gudbiyo carrabyo taataabasho leh, waana farriinta imtixaanka ah ee matasha habraaca “xariiq dusheeda xariiq.”

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

Laakiin ereygii Rabbigu iyaga wuxuu u ahaa amar korkiis amar, amar korkiis amar; sadar korkiis sadar, sadar korkiis sadar; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo dib ugu dhacaan, oo u jabaan, oo dabin loogu dhaco, oo la qabsado. Haddaba maqla ereyga Rabbiga, kuwiinnan quudhsadayaasha ah ee dadka Yeruusaalem jooga xukuma. Maxaa yeelay, waxaad tidhaahdeen, Axdigii ayaannu dhimasho la dhignay, oo Sheʼoolna heshiis baannu la galnay; markii belaayada daadadka u soo rogmanaysaa ay dhex marto, annaga nama soo gaadhi doonto; waayo, beenta ayaannu gabbaad ka dhignay, oo been-abuurka ayaannu hoostiisa isku qarinay. Ishacyaah 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Eraygii Rabbiga, oo ah farriinta nasashada iyo qabowga (roobka dambe), taas oo ka dhigta inay “tagaan, oo dib u dhacaan, oo la jebiyo, oo lagu dabto, oo la qabsado,” waxaa la siiyaa “nimanka quudhsada, oo xukuma dadkan Yeruusaalem jooga.” Yeruusaalem waa meesha ay malaa’igtu ku calaamadiyaan kuwa taaha oo ooya, oo odayaashii khiyaamay kalsoonidii loo dhiibay ay yihiin kuwa ugu horreeya ee dhaca.

“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

“Calaamadda badbaadada ayaa la saaray kuwa ‘u taaha oo u ooya karaahiyooyinka oo dhan ee dhexdeeda lagu sameeyo.’ Hadda malaa’igtii dhimashada ayaa baxaysa, sida loogu matalay riyadii Yexesqeel nimankii watay hubkii wax lagu gowraci lahaa, kuwaasoo amarka la siiyey: ‘Si buuxda u laaya odayaasha iyo dhallinyarada, gabdhaha, iyo carruurta yaryar, iyo dumarka; laakiinse ha u dhowaanina nin kasta oo calaamaddu saaran tahay; oo ka bilaaba meesheyda quduuska ah.’ Nebigu wuxuu leeyahay: ‘Waxay ka bilaabeen waayeelladii joogay guriga hortiisa.’ Yexesqeel 9:1–6. Hawsha baabbi’inta waxay ka bilaabataa kuwa qirtay inay yihiin ilaaliyayaasha ruuxiga ah ee dadka. Waardiyayaasha beenta ahi iyaga ayaa ugu horreeya ee dhaca. Ma jiro mid loo nixinayo ama loo reebayo. Rag, dumar, gabdho, iyo carruur yaryarba wadajir bay u baabba’aan.” Khilaafka Weyn, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Waxaannu maqaalka xiga ku sii wadi doonnaa ka hadlidda kororka aqoonta ee yimid sannadkii 1989.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“Kan ka arka waxa dusha ka hooseeya, oo akhriya qalbiyada dadka oo dhan, wuxuu kuwa iftiin weyn helay ka leeyahay: ‘Iyagu ma murugaysna mana la yaabban yihiin xaaladdooda anshaxeed iyo ruuxeed darteed.’ Haa, iyagu waxay doorteen jidadkooda, naftooduna waxay ku faraxdaa karaahiyadooda. Aniguna waxaan dooran doonaa khiyaamooyinkooda, oo waxaan ku soo dejin doonaa waxyaalihii ay ka cabsanayeen; maxaa yeelay markaan yeedhay, midna ma jawaabin; markaan hadlayna, ma ay maqlin; laakiinse waxay indhahayga hortooda ku sameeyeen shar, oo waxay doorteen wixii aanan ku farxin.’ ‘Ilaahna wuxuu u soo diri doonaa dhalanteed xoog leh, si ay been u rumaystaan,’ maxaa yeelay ‘ma ay aqbalin jacaylka runta si ay u badbaadaan,’ ‘laakiin waxay ku farxeen xaqdarrada.’ Ishacyaah 66:3, 4; 2 Tesaloniika 2:11, 10, 12.

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

“Macallinka jannaduu wuxuu weydiiyey: ‘Waa maxay khiyaano ka xoog badan oo maskaxda marin-habaabin karta marka loo ekeysiiya in aad ku dul dhisaysaan aasaaska saxda ah iyo in Ilaah aqbalayo shuqulladiinna, halka dhab ahaan aad waxyaalo badan ugu fulinaysaan siyaasad dunyawi ah oo aad dembi kaga gelaysaan Rabbiga? Hoogay, waa khiyaano weyn, waana marin-habaabin soo jiidasho leh, oo qabsata maanka marka dad hore runta u yiqiin ay qaabka cibaado u maleeyaan inuu yahay ruuxdeeda iyo xooggeeda; marka ay u haystaan in ay taajir yihiin, hanti badanna ku bateen, oo aanay waxba u baahnayn, halka run ahaantii ay wax walba u baahan yihiin.’” Testimonies, volume 8, 249, 250.