Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Walaasha White marar badan bay ka hadashaa in qaybta ku jirta Ishacyaah ee Ciise ka akhriyey sunagogga Naasared, aanay ku dhawaaqin oo keliya shuqulkiisa, balse ay ahayd astaamayn hore u sii muujinaysa shuqulkeenna. Dhammaystirka kaamilka ah ee shuqushaas la subkay waxaa fuliya kuwa ka kooban calanka boqolka iyo afartan iyo afarta kun.

The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.

Ruuxa Sayidka Rabbiga ah ayaa i saaran; maxaa yeelay Rabbigu wuu ii subkay inaan kuwa camalaysan ugu bishaareeyo war wanaagsan; wuxuu ii soo diray inaan dhaawaca qalbigoodu jabay duubo, inaan maxaabiista xorriyad ugu dhawaaqo, iyo furidda xabsiga kuwa xiran; inaan ku dhawaaqo sannadda Rabbiga ee la aqbalo, iyo maalinta aargudashada Ilaaheenna; inaan u qalbiqaboojiyo kuwa ooyaya oo dhan; inaan kuwa Siyoon ku ooyaya u diyaariyo, oo aan siiyo qurux halkii dambas laga siin lahaa, saliidda farxadda halkii baroor laga siin lahaa, iyo dharka ammaanta halkii ruuxa culayska laga siin lahaa; si loogu yeedho geedo xaqnimo, beeriddii Rabbiga, inuu isagu ku ammaano. Oo iyagu waxay dhisi doonaan meelihii hore u burburay, waxayna kicin doonaan baabba’ii hore, oo waxay hagaajin doonaan magaalooyinka baabba’ay, kuwaas oo jiilal badan cidla ahaa. Oo shisheeyayaashu way istaagi doonaan oo adhigiinna daajin doonaan, oo wiilasha ajaanibtuna waxay ahaan doonaan beerfalayaashiinna iyo kuwa canabkiinna hagaajiya. Laakiinse idinka waxaa laydiin magacaabi doonaa Wadaaddadii Rabbiga; dadkuna waxay idiinku yeedhi doonaan Adeegayaashii Ilaaheenna; waxaad cuni doontaan hodantinimada quruumaha, oo ammaantoodana waad ku faani doontaan. Ceebtiinnii aawadeed waxaad heli doontaan labanlaab; jahawareerka aawadiisna waxay ku rayrayn doonaan qaybtooda; sidaas daraaddeed dalkooda waxay ku hantiyi doonaan labanlaab; farxad weligeed ahna way u ahaan doontaa. Ishacyaah 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Maqaalkii hore waxaynu ku bilownay aqoonsiga “saacadda, bisha, maalinta iyo sannadka” ee ka koobnaa wax sii sheegidda wakhtiga ee saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood. Wakhti dambe ma jiro, sidaas darteed afartaas tilmaamood ee wakhtiga ah waa in si astaan ahaan ah loogu dabaqo maalmaha ugu dambeeya, marka astaamaha nebinnimo ee hooggii kowaad iyo kii labaad lagu celiyo hoogga saddexaad. “Sannadku” waa “sannadka Rabbiga la aqbali karo,” waana sidoo kale “maalinta aargudashada Ilaaheenna.”

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Maalinta” waa “maalinta balaayada,” maalin abaalgud iyo aarsasho ah, sida uu Muuse u dhigay.

To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

Aargudasho iyo abaalgudkaygu anigaa iska leh; cagtoodu wakhtigeeda way simbiriirixi doontaa; waayo, maalinta belaayadoodu way dhow dahay, oo waxyaalaha ku soo degi doonaana way soo dedejayaan. Sharciga Kunoqoshadiisa 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Ishacyaah waxaa ku qoran “sannadda la aqbalay” iyo “maalinta aargudashada,” oo maalinta aargudashadu waa Muuse “maalinta masiibada,” halkaas oo cagta La’odikiya simbiriirixato markay helayaan abaalmarin iyo aargudasho. Saacadda dhulgariirka weyn, maalinta masiibada, sannadda la aqbalay, iyo bisha kowaad dhammaantood waxay waafaqsan yihiin sharciga Axadda. Erayga “bisha” ee Yoo’eel waa eray lagu daray, laakiin erayga la daray waa sax. Tarjumayaashu waxay ku dareen erayga “bisha” iyagoo waafajinaya runta ah in roobka dambe uu yimid bishii kowaad.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Haddaba, haddaba, kuwiinna Siyoon, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, wuxuu idin siiyey roobkii hore si qiyaasan, oo wuxuu idiin soo dejin doonaa roobka, kaas oo ah roobkii hore iyo roobkii dambe, bisha kowaad dhexdeeda. Yoo’eel 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Ereyga “bisha” waa fasiraad, kamana mid aha qoraalkii asalka ahaa ee la waxyooday. Cibraanigu si fudud ayuu u leeyahay roobabku waxay iman doonaan “markii hore” ama “sidii markii hore”—taasoo macnaheedu yahay in Ilaah soo celin doono roobabka xilligoodii habboonaa, sidii ay ahaan jireen waayihii hore. Walaashii White marar badan ayay dhaqdhaqaaqii Millerite ee 1840 ilaa 1844 ula waafajisaa Bentakost si ay ugu tilmaanto roobka dambe ee maalmaha ugu dambeeya. Roobka dambe wuxuu yimaadaa “sidii markii hore,” taas oo ahayd Bentakost, taas oo Walaashii White marar badan ula waafajiso sharciga Axadda.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Malaa’igta ku midoobaya ku dhawaaqidda farriinta malaa’igta saddexaad waa inuu iftiinkiisa dunida oo dhan ku iftiimiyaa ammaantiisa. Halkan waxaa lagu sii sheegay shaqo gaadhaysa dunida oo dhan iyo awood aan caadi ahayn. Dhaqdhaqaaqii imaatinka Masiixa ee 1840–44 wuxuu ahaa muujin ammaano leh oo awoodda Ilaah ah; farriintii malaa’igta kowaad waxaa la gaadhsiiyey saldhig kasta oo adeegyo wacdineed oo dunida ku yiil, waddammo qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee abid lagu arkay dal kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; laakiin kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee hoos imanaya digniinta ugu dambaysa ee malaa’igta saddexaad.”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Shaqadu wuxuu la mid ahaan doonaa kii Maalintii Bentekoste. Sidii ‘roobkii hore’ loo bixiyey, isagoo ah daadinta Ruuxa Quduuska ah bilowgii injiilka, si uu u keeno biqilka abuurka qaaliga ah, sidaas oo kale ‘roobka dambe’ ayaa la bixin doonaa dhammaadkiisa si goosashada loo bisleeyo. ‘Markaas ayaynu garan doonnaa, haddii aynu ku sii soconno in aynu Rabbiga garanno; bixitaankiisu wuxuu u diyaarsan yahay sida waaberiga; oo isagu wuxuu inoogu iman doonaa sida roobka, sida roobka dambe iyo roobka hore oo dhulka ku da’a.’ Hoosheeca 6:3. ‘Haddaba farxa, carruurta Siyoon, oo ku reyreeya Rabbiga Ilaahiinna ah; waayo, wuxuu idin siiyey roobkii hore si qiyaasan, oo wuxuu idinku soo dejin doonaa roobka, kan hore iyo kan dambe.’ Yoo’eel 2:23. ‘Maalmaha ugu dambeeya, ayuu Ilaah leeyahay, ayaan Ruuxayga ku shubi doonaa binu-aadmiga oo dhan.’ ‘Oo waxay noqon doontaa in ku alla kii ku yeedha magaca Rabbiga uu badbaadi doono.’ Falimaha Rasuullada 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

“Shaqada weyn ee injiilka ma aha inay ku dhammaato muujin ka yar oo xoogga Ilaah ah tii calaamadisay bilowgeedii. Waxsii sheegyadii ku rumoobay shubistii roobkii hore markii injiilku furmay, ayaa haddana mar kale ku rumoobi doona roobka dambe marka uu dhammaanayo. Kuwanu waa ‘wakhtiyadii nasashada’ ee rasuul Butros hore u sii eegayay markii uu yidhi: ‘Haddaba toobad keena oo soo noqda, si dembiyadiinna loo tirtiro, marka wakhtiyada nasashadu ka yimaadaan Rabbiga hortiisa; oo isagu wuxuu soo diri doonaa Ciise.’ Falimaha Rasuullada 3:19, 20.” Murankii Weynaa, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Bentakostigu wuxuu ahaa “furitaanka” ama “bilowga” hawsha injiilka, roobka dambena xilliga “xidhitaanka” waa “dhammaadka.” Kan hore wuxuu metelaa kan dambe. Bisha kowaad waxay tilmaamaysaa daadinta Ruuxa Quduuska ah wakhtiga sharciga Axadda.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

“Midkeenna innaga ka mid ah weligiis heli maayo shaabadda Ilaah inta dabeecaddeennu ku leedahay hal bar ama wasakh dusheeda. Waxaa innagu hadhay in aynu hagaajinno ceebaha ku jira dabeecaddeenna, oo aynu macbudka nafta ka nadiifinno nijaas kasta. Markaasaa roobka dambe inagu soo degi doonaa sida roobkii hore ugu soo degay xertii Maalintii Bentekoste. …

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Walaalayaalow, maxaad ku samaynaysaan shaqada weyn ee isu-diyaarinta? Kuwa dunida la midoobaya waxay qaadanayaan qaab-dhismeedka dunyadeed, oo isu diyaarinaya calaamadda bahalka. Kuwa aan naftooda isku hallaynayn, ee isu hoosaysiinaya Ilaah hortiisa, oo naftooda ku nadiifinaya addeecidda runta—kuwaasu waxay qaadanayaan qaab-dhismeedka jannada, oo isu diyaarinaya shaabadda Ilaah ee fooddooda. Markii amarku soo baxo oo summaddu ku dhacdo, dabeecaddoodu weligeedba way sii ahaan doontaa daahir oo aan iin lahayn.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

“Bisha” kowaad waa sharciga Axadda, “saacadda” dhulgariirka weynuna waa sharciga Axadda, “maalinta” belaayada, abaalmarinta iyo aargudashaduna waa sharciga Axadda, “sannadka” la aqbalayana waa sharciga Axadda. Boqol iyo kontonka sannadood ee waxsii sheegidda hoogga kowaad waxay ku dhammaadaan sharciga Axadda, halkaas oo ay ka bilaabmaan saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood.

Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

Isagoo ku leh malaa’igtii lixaad oo buunka haysatay, Sii daa afarta malaa’igood ee ku xidhan webiga weyn ee Yufraad. Markaasaa la sii daayay afartii malaa’igood oo loo diyaariyey saacad, iyo maalin, iyo bil, iyo sannad, inay dilaan dadka saddex-meelood meel. Muujintii 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

“Afar malaa’igood” ee “ku xidhnaa webiga weyn ee Yufraad” waxaa “la sii daayaa” saacadda sharciga Axadda. Waxay si nebiyad ahaan ah “loo diyaariyey” saacadda, maalinta, bisha, iyo sannadka hoogga labaad, si ay u laayaan saddex-meelood meel dadka. Maraykanku waxaa loo laayaa sida boqortooyada lixaad ee waxsii sheegidda Kitaabka Quduuska ah marka la joogo sharciga Axadda, Maraykankuna waa saddex-meelood meel ka mid ah isbahaysiga saddex-geesoodka ah ee la dhiso marka la joogo sharciga Axadda. Hoogga labaad waxaa lagu soo celiyaa hoogga saddexaad, sida malaa’igta labaad loogu soo celiyo malaa’igta saddexaad.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Afartaas dabaylood waxaa la sii daayay 9/11, iyagoo calaamad u ahaa bilowgii shaabadaynta boqol iyo afar iyo afartan kun, isla markiiba dabadeedna waa la xannibay. Marka kuwa lagu matalay Ishacyaah lixdan iyo kow ee barooranaya la qalbiqaboojiyo, waxaa lagu qalbiqaboojiyaa shubashada buuxda ee Qalbiqaboojiyaha wakhtiga sharciga Axadda, kaas oo sidoo kale ah “saacadda” dhulgariirka weyn. Kuwa barooranaya sannadda la aqbali karo waa isla kuwii ku barooranaya Yexesqeel sagaal ee hela shaabadda Ilaah. Ciise wuxuu adeeggiisa ku bilaabay isagoo soo xiganaya Ishacyaah lixdan iyo kow, Walaashii White-na waxay ku waafajisaa dhawaaqistiisa shaqadeenna.

“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

“Masiixu wuxuu dunida ugu dhawaaqay hawshiisii markii, isagoo ku jira sunagogga Naasared, uu akhriyey wax sii sheegiddii Ishacyaah: ‘Ruuxa Rabbigu waa i dul saaran yahay, maxaa yeelay wuxuu ii subkay inaan masaakiinta ku wacdiyo Injiilka; wuxuu ii soo diray inaan bogsiiyo kuwa qalbigoodu jabay, inaan maxaabiista ku wacdiyo xornimo, iyo indhala’aantana soo kabashada aragga, inaan sii daayo kuwa la jajabiyey, inaan ku wacdiyo sannadda Rabbiga ee la aqbalo.’ Shaqo weyn intee le’eg baa hortiisa tiil!—In lagu wacdiyo sannadda Rabbiga ee la aqbalo. Wakhtigan wuxuu koobayaa qarni ka dambeeya qarni, wuxuuna ka fidsan yahay qarniba qarniga ka dambeeya, inta nimcadu weli sii jirto. Ilaah wuxuu sugayaa inuu maqlo baryada iyo garaacista; wuxuu fiirinayaa inuu arko aadanuhu isagoo u soo dhowaanaya isaga, kaas oo keligiis ina caawin kara. Wuxuu jecel yahay inuu dembiyadooda cafiyo, oo uu u aqbalo kuwo isaga u gaar ah. Wuxuu aqbali doonaa naf kasta oo qoomamaysan oo isaga u timaadda; waayo, Ilaah wuxuu Wiilkiisa keliya ee dhashay ugu subkay inuu hawshan sameeyo.”

“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

“Laakiin maxaa Masiixu u dhammaystiri waayey hadalkii ku qoran Ishacyaah? Maxaa isaga ku kallifay inuu ka tago weedha ah, ‘iyo maalinta aarsiga Ilaaheenna’? Qaybta dambe ee jumladdani run bay ahayd si la mid ah qaybta hore; Masiixuna runta ma uusan diidin aamusaantiisa, isagoo dib u reebaya qayb ka mid ah erayadiisii uu siiyey nebigiisii la doortay. Laakiin weedhan ugu dambaysaa waxay ahayd tii dhegaystayaashiisu ku farxi jireen inay ku dheeraadaan, oo ay u janjeedheen inay ku dhaqmaan, iyagoo xukun ku dhawaaqaya kuwa aan ka mid ahayn caqiidadooda diineed. Halkii ay dadka siin lahaayeen erayo run, xaqnimo, iyo dembi-dhaaf, waxay bari jireen in Ilaah necbaa dunida oo dhan ee jaahiliga ah. Dabeecadda aabbenimo ee Ilaah si qaldan ayaa loo metelay, waxaana lagu aasay hoosta dhaqammo bini’aadmi. Signs of the Times, January 14, 1897.”

“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

“Hawlgalka dadka Ilaah ee wakhtigan jooga waxaa lagu qeexay erayada waxyiga ee sharxaya shuqulka Masiixa: ‘Ruuxa Sayidka Rabbiga ah ayaa igu dul jooga, maxaa yeelay Rabbigu wuu i subkay inaan war wanaagsan u wacdiyo kuwa is-hoosaysiiya; wuxuu ii soo diray inaan bogsiiyo kuwa qalbigoodu jabay, inaan xorriyad ugu dhawaaqo maxaabiista, iyo furidda xabsiga kuwa xidhan; inaan ku dhawaaqo sannadda Rabbiga ee la aqbalo, iyo maalinta aargudashada Ilaaheenna; inaan qalbi qaboojiyo kuwa barooranaya oo dhan, inaan u diyaariyo kuwa Siyoon ku barooranaya, inaan iyaga siiyo qurux meesheed dambas, saliidda farxadda meesheed baroor, iyo dharka ammaanta meesheed ruuxa culayska; si loogu yeedho geedo xaqnimo, beerista Rabbiga, in isaga la ammaano.’

“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

“‘Oo waxay dhisi doonaan burburkii hore, waxay soo kicin doonaan baabba’ii hore, oo waxay hagaajin doonaan magaalooyinkii baabba’ay, kuwaas oo ahaa baabba’ii qarniyo badan.’” Lake Union Herald, November 11, 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Ka hor intaynaan sii gelin ku-noqoshada hoogga labaad ee ku dhex jirta hoogga saddexaad, waa inaan is xusuusinnaa in farriinta lagu garto iyadoo la isu keenayo “xarriiq dusheed xarriiq.” Tani waxay muujinaysaa in “saacad” kasta, “maalin” kasta, “bil” kasta iyo “sannad” kasta oo ku jira Erayga waxyoonku dhiirrigeliyey, oo ku habboon macnaha sharciga Axadda, sidoo kale lagu dabaqayo diyaarinta Islaamku ku garaacayo sharciga Axadda.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.

Tusaale ahaan: erayga “saacad” waxa uu ku jiraa oo keliya hal buug oo Axdiga Hore ah, buuggaasna waa kitaabka Daanyeel. Buugga Daanyeel dhexdiisa “saacad” waxa lagu xusay shan jeer.

And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

Oo aan dhicin oo aan caabudin, isla saacaddaas waxaa lagu dhex tuuri doonaa foorno dab ololaysa. … Haddaba haddii aad diyaar tihiin in waqtiga aad maqashaan codka buunka, iyo biibiilaha, iyo kataaradda, iyo sambuugga, iyo shareetiga, iyo dulsiimarka, iyo nooc kasta oo muusig ah, aad dhacdaan oo caabuddaan sanamka aan sameeyey, waa hagaag; laakiinse haddii aydaan caabudin, isla saacaddaas waxaa laydinku dhex tuuri doonaa foorno dab ololaysa; oo bal waa kee Ilaaha idinka samatabbixin doona gacmahayga? Daanyeel 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Walaal White waxay marar badan Daniel cutubka saddexaad ku dabaqdaa sharciga Axadda, sidaas darteedna “saacaddaas qudheeda” sidoo kale. Daniel cutubka afraad, Daniel wuxuu ku wareersanaa “hal saac” isagoo la halgamaya sidii uu u sharxi lahaa xukunka soo socda ee ku dhici doona Nebukadnesar.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Markaasaa Daanyeel, oo magiciisa loo bixiyey Belteshaasar, yaabay saacad dhan, oo fikirradiisiina way dhibeen. Boqorkii baa hadlay oo yidhi, Belteshaasarow, yaanay riyadu ama fasirkeedu ku dhibin. Belteshaasar baa u jawaabay oo yidhi, Sayidkaygiiyow, riyadu ha ku dhacdo kuwa ku neceb, fasirkeeduna cadaawayaashaada ha ku dhacdo. Daanyeel 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Daanyeel wuxuu la yaabay “hal saac” isagoo doonaya inuu fahmo sida uu Nebukhadnesar ugu sheegi lahaa xukunka ku soo socda. Daanyeel wuxuu matalayaa farriinwadaha malaa’igta kowaad ee ku dhawaaqaya in “saacaddii” xukunku timid. Waxsii sheegiddiisa waxaa loo dhiibay Nebukhadnesar, sannad dabadeedna xukunkii Baabuloon waxaa lagu soo dejiyey Nebukhadnesar.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

Saacaddiiba isla saacaddaas ayaa wixii lagu sheegay Nebukadnesar ku rumoobay; oo dadka waa laga eryay, oo caws buu u cunay sida dibiyo, jidhkiisiina sayaxa samaduu ku qoyay, ilaa timihiisu u baxeen sida baalasha gorgorrada, cidiyihiisuna waxay noqdeen sida ciddiyaha haadda. Daniel 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Daniyel waxa uu sii sheegaya sharciga Axadda ee dhowaan imanaya, oo marka uu yimaaddona waa “saacaddii” xukunka ku soo degaysa Baabuloon. Labada “saacadood”ba waxay tilmaamayaan sharciga Axadda, kaas oo ah saacaddii dhulgariirka weyn. Nebukhadnesar waa alfa, Belshaasarna waa oomeega sheekada Baabuloon, oo Belshaasarna isla habeenkii gacantii wax ku qortay derbiga lagu dilay.

In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

Saacaddaas qudheeda ayaa waxaa soo baxay faro gacan nin, oo wax ku qoray ka soo horjeedka laambadda dusheeda nuuradda derbiga qasriga boqorka; boqorkiina wuxuu arkay qaybtii gacanta ee wax qortay. Daanyeel 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

“Saacaddaas qudheeda” ayaa qorniinkii derbiga ku soo baxay, taasoo tilmaamaysa goorta sharciga Axadda ee qoran uu baabbi’iyo “derbiga” kala-sooca kaniisadda iyo dawladda marka la joogo sharciga Axadda, dabadeedna Baabuloon ay dhammaatay, sidaas oo kalena Maraykankuna u dhammaado isagoo ah boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ah. Isagoo ah boqortooyada lixaad, Maraykanku waa quwadda xukunta toddobaatan sannadood oo astaan ah ee Ishacyaah 23, marka dhilladii Turos la illoobo. Boqortooyada ama boqorka uu Ishacyaah tilmaamayo waa maalmaha toddobaatan sannadood, boqortooyadii xukuntayna toddobaatan sannadood ee wax sii sheegidda Kitaabka Quduuska ahna waxay ahayd Baabuloon. Dhicitaankii Baabuloon ee Belshaasar wuxuu astaan u yahay dhicitaanka Maraykanka, marka la joogo sharciga Axadda, halkaas oo qorniinka derbiga ku qoran uu la jaanqaadayo ku hadalka sida masduulaagii ee Muujintii 13.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Muujintii siddeed iyo tobnaad, xukunka Baabuloon wuxuu ka bilaabmaa sharciga Axadda ee aayadda afraad, marka codkii labaad caddeeyo in xukunkeedu ku yimaado hal saac gudaheed iyo sidoo kale hal maalin gudaheed.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

Oo waxaan maqlay cod kale oo samada ka yeedhaya oo leh, Ka soo baxa iyada, dadkaygow, inaydnaan dembiyadeeda ka qaybgelin, oo aydnaan belaayooyinkeeda wax ka helin. Waayo, dembiyadeedii waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay. U abaalmariya sida ay idiin abaalmarisay, oo laba-laaba ugu celiya sida ay shuqulladeedu yihiin; koobkii ay buuxisay, laba-laab ugu buuxiya iyada. Intii ay is-weyneysiisay oo raaxo ugu noolaatay, intaas oo kale silcin iyo murug siiya; waayo, qalbigeeda waxay ku tidhaahdaa, Boqorad baan carshiga ku fadhiyaa, oo carmal ma ihi, murugna ma arki doono. Sidaas daraaddeed belaayooyinkeedu hal maalin bay ku iman doonaan, dhimasho, iyo baroor, iyo gaajo; oo dab baa gebi ahaanba ku gubi doona; waayo, xoog badan waa Rabbiga Ilaaha ah oo iyada xukuma. Oo boqorrada dhulka oo sinaystay oo raaxo kula noolaa iyada way u ooyi doonaan oo u barooran doonaan, markay arkaan qiiqa gubashadeeda, iyagoo ka fogaanaya cabsi ay ka qabaan silcinteeda, oo leh, Hoog, hoog, magaaladaas weyn oo Baabuloon ah, magaaladaas xoogga badan! waayo, saacad qudha xukunkaagii baa yimid. Muujintii 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Si cad bay u caddahay in xukunka sii soconaya ee ku dhacaya Baabuloon uu ka bilaabmo sharciga Axadda ee aayadda afraad, markaas oo adhiga kale ee Ilaah looga yeedhayo inay Baabuloon ka soo baxaan. Yooxanaa wuxuu waqtiga xukunkeeda ku tilmaamaa labadaba “maalin” iyo “saacad,” isagoo xaqiijinaya in astaamaha wakhtiga loo fahmo si calaamadaysan.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

Kormaridda Kormaridda waa in la dhawraa bisha kowaad, Kormaridduna waxay la jaanqaaddaa iskutallaabta, taas oo iyaduna la jaanqaadda sharciga Axadda.

And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

Markaasaa Rabbigu wuxuu Muuse iyo Haaruun kula hadlay dalkii Masar, isagoo leh, Bishan waxay idiin ahaan doontaa bilaha bilowgooda; waxay idiin ahaan doontaa bisha ugu horraysa ee sannadka. Dadka shirka reer binu Israa'iil oo dhan la hadla, idinkoo leh, Maalinta tobnaad ee bishan nin kastaa ha qaato wan, sida guryaha awowayaashood, wan guri kasta loogu talagalay. Oo haddii reerka gurigu ku yar yahay wanka, markaas isaga iyo deriskiisa gurigiisa ugu dhow ha u qaataan sida tirada nafaha; nin kastaa sida uu wax u cuno ha ku sameeyo tiradiinna wanka. Wankiinnu ha ahaado mid aan iin lahayn, oo lab ah, sannadkiisii kowaad; waxaad ka soo qaadan doontaan idaha ama riyaha. Oo waa inaad xajisaan ilaa maalinta afar iyo tobnaad ee isla bishaas; oo shirka reer binu Israa'iil oo dhan ha gowraco fiidkii. Baxniintii 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Kormaridda waxay ahayd bilowgii xilliga Bentakostiga, sidaas darteedna waxay astaan u tahay Bentakostiga, kaas oo isna waafaqsan sharciga Axadda. Taambuuggii waxaa la taagay maalintii kowaad ee bisha kowaad, sidaasna wuxuu astaan ugu yahay kor loo qaadista kiniisadda guulaysata sidii calan oo kale marka la joogo sharciga Axadda. “Saacadda,” “maalinta,” “bisha,” iyo “sanadka” hoogga labaad waxay tilmaamayaan sharciga Axadda, oo sadarba sadar mid kasta oo ka mid ah weedhahaas wakhtiga ah waxay la jaanqaadaan sharciga Axadda marka macnuhu sidaas waafaqo. Marka la joogo sharciga Axadda, waxaa bilaabma muddadii labaad ee silicdilka baabbanimada, tan kowaadna waxay ahayd 1,260-kii sannadood ee sababay in shuhadadii muddadaas ku qayliyaan Rabbiga shaabaddii shanaad iyagoo wata su’aasha ah “ilaa goorma,” ilaa awoodda baabbanimada la xukumi doono. Qubayska labaad ee dhiigga ee baabbanimada dhexdiisa, Ciise wuxuu dadkiisa ogeysiiyey inaanay ka welwelin waxa ay odhan doonaan marka la silciyo.

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

Laakiin markii laydin kaxeeyo oo laydin gacan geliyo, ha ka welwelina hore waxa aad odhan doontaan, hana sii qorshaynina; laakiin wixii saacaddaas laydin siiyo, kaas ku hadla; waayo idinku ma tihiin kuwa hadlaya, laakiin waa Ruuxa Quduuska ah. Markos 13:11.

In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Aafoowgii kowaad dadka waxaa la silicay boqol iyo konton sannadood. Sannadahaasu waxay bilaabmeen 27-ka Luulyo, 1299, waxayna dhammaadeen 27-ka Luulyo, 1449, markii afartii malaa’igood ay sii daayeen afartii dabaylood oo loo diyaariyey saacadda, maalinta, bisha, iyo sannadka, inay dilaan saddex-meelood meel dadka. Muddada silicinta ahi waxay u taagan tahay muddada la taagayo sanamka bahalka ee Maraykanka. Muddadaasina waa shan iyo tobanka maalmood ee ku metelan Laawiyiintii labaatan iyo saddex, laga bilaabo iidda buunanka ilaa Bentekostiga. Muddada samaysanka sanamka bahalku waa laga bilaabo 9/11 ilaa xeerka Axadda, hase yeeshee muddada ku dhawaaqidda farriinta qaylada saqda dhexe waa jajab-isku-eg (fractal) ka mid ah samaysanka sanamka bahalka oo ka bilaabma 9/11 ilaa xeerka Axadda.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Bilowga iyo dhammaadka shaabadayntu sidoo kale waa alfa iyo oomega ee samaysanka suuradda bahalka. Koox ayaa samaynaysa dabeecad u qalanta shaabadda Ilaah; kooxda kalena waxay samaynaysaa suuradda bahalka. Muddadaas ka jirta Maraykanka waxay la jaanqaaddaa isla muddada dunida ka jirta ee ka bilaabmata sharciga Axadda. “Bishuna” waa astaan u taagan silicda ku khasbaysa in la dhiso suuradda, sidaas darteed bisha ku xusan sharciga Axadda, sida uu matalayo aayadda shan iyo tobnaad ee Muujintii sagaal, waxay sidoo kale matalaysaa silicda Islaamiga ah inta lagu jiro dhisidda suuradda bahalka ee dunida.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Waxa jira adeegsiyo nebiyadeed oo kale oo muujinaya sida wax sii sheegidda hoogga labaad, iyo saacaddiisa, maalintiisa, bishiisa iyo sannadkiisu u metelaan sharciga Axadda iyo sii-daynta Islaamka si uu u garaaco Maraykanka, laakiin waa in aynu u gudubnaa qodobo kale.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

Waqtigii u dambeeyey, lixdii bilood ee la soo dhaafay ama ku dhowaad, waxaan adkaynayey in Islaamka saddexda hoog uu si nebiyaysan ugu xiran yahay saddexda malaa’igood. Laga bilaabo saadaashii Yacquub ee maalmaha ugu dambeeya oo Yahuudah ku tilmaamaysay “geedka canabka ah” ee ku xiran “dameerka,” ilaa Masiixu sii daynayo dameerka ka hor gelitaankiisii guusha lahaa, iyo xariiqyo kale, Islaamka hoogga koowaad iyo labaad wuxuu matalaa farriinta nebiyaysan ee awood siisay farriimaha malaa’igta koowaad iyo labaad, Islaamka hoogga saddexaadna wuxuu matalaa farriinta nebiyaysan ee malaa’igta saddexaad.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Dhawaan cutub ka mid ah buug uu qoray A. T. Jones ayaa la tixraacay, waxaana uu tilmaamayaa isla xaqiiqadaas, hase yeeshee dariiq kale ayuu uga soo dhowaanayaa. Jones waxa uu adeegsadaa naxwaha iyo qaab-dhismeedka Muujintii si uu u muujiyo sida aanay suurtagal u ahayn in saddexda buun ee hoogga ugu dambaysa laga sooco farriimaha saddexda malaa’igood. Waxa uu adkaynayaa in malaa’igta kowaad aan laga sooci karin tan labaad, isla markaana tan saddexaadna aan laga sooci karin labadii ka horraysay. Diiradda Jones waxay saaran tahay saddexda malaa’igood, oo inta uu caddayntiisa ka samaynayo xidhiidhka aan kala go’a lahayn ee saddexda malaa’igood, isla mantiqadaas qudheeda ayuu ku caddeynayaa in aan sidoo kale buunanka Muujintii sagaal laga sooci karin saddexda malaa’igood ee Muujintii afar iyo toban. Waxaan maqaalkan ku soo gunaanadi doonnaa cutubka Jones.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

CUTUBKA XI. FARXADDA MALAA'IGTA SADDEXAAD

“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

“JAWAABTA su’aashaas muhiimka ah ee maanta, ‘Maxaynu samaynaa?’ waxaa lagu bixin karaa hubaal iyada oo lagu salaynayo Toddobada Buun iyo meesha ay quruumaha waaweyn ee maanta joogaan; maxaa yeelay jawaabta waxaa bixiya Erayga Ilaah, isaga oo ku salaynaya saldhiggan qudhiisa.

“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

“Waxa aynu aragnay in Saddexda Hoog ay si aan kala go’ lahayn ugu xidhan yihiin saddexda dambe ee Toddobada Buun. Isla badhtamaha Toddobada Buun—ka dib dhammaadka Buunka Afraad, oo ka hor bilowga Buunka Shanaad—waxaa qoran: ‘Oo anna waan fiiriyey, oo waxaan maqlay malaa’ig hawada samada dhexdeeda ku duulaysa, iyadoo cod weyn ku leh, Hoog, hoog, hoog waxaa leh kuwa dhulka deggan, codadka kale oo ah buunka saddexda malaa’igood aawadood oo weli dhawaaqi doona.’ Muujintii 8:13.”

“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

“In Saddexda Hoogsi aan si aan kala go’ lahayn ugu xiran yihiin saddexda ugu dambaysa ee Toddobada Buun, mid walbana uu la socdo midkood, waxaa shaki kasta ka saaray xaqiiqda ah in, markii dhawaaqii Malaa’igta Shanaad dhammaaday, la qoray: ‘Hal hoog baa dhammaaday; oo bal eega, laba hoog oo kale ayaa tan dabadeed imanaya.’ Muujintii 9:12. Oo markii buunkii lixaad dhammaadayna, waxaa la qoray: ‘Hooggii labaad waa dhammaaday; oo bal eega, hooggii saddexaad si dhaqso ah ayuu u imanayaa. Markaasaa malaa’igtii toddobaad dhawaaqday.’ Muujintii 11:15.

“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

“Haddaba, malaa’iggan ku dhawaaqaya imaatinka Saddexda Hoog, kuwaas oo si aan kala go’ lahayn ugu xidhan saddexda ugu dambeeya ee Toddobada Buun, waxaa si aan la kala saari karin ula xidhan ‘Malaa’igta Saddexaad’ ee Muujintii 14.”

“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

“In tan sidoo kale loogu arki karo inay hubaal tahay oo aan wax shaki ah ku jirin, aynu ka bilowno Farriinta Malaa’igta Saddexaad ee Muujintii 14, oo aynu gadaal ugu raadraacno xiriirradeeda tooska ah ilaa bilowgoodii.

“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

Erayadii ugu horreeyey ee ku qoran diiwaanka ee ku saabsan “Malaa’igta Saddexaad” waa: “Markaasaa malaa’igtii saddexaad daba socotay iyaga.” Muujintii 14:9. Tani waxay muujinaysaa in qaar ay ka hor tageen, kuwaas oo Malaa’igta Saddexaad “daba socotay.”

“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

“Haddaba qaado aayadda ka horraysa tan: ‘Markaasna waxaa daba yimid malaa’ig kale.’ Tani waxay muujinaysaa in malaa’ig kalena ay tan ka horraysay; tanina markay daba timaaddo, waxay ka dhigaysaa ‘kale.’”

“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

“Haddaba ku noqo aayadda lixaad: ‘Oo waxaan arkay malaa’ig kale.’ Tani sidoo kale waxay caddaynaysaa in malaa’ig hore u sii martay, taas oo sababaysa in tan, iyadoo duulaysa samada dhexdeeda, loo noqdo ‘kale.’”

“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

“Haddaba markaan dib ugu sii daba galno kitaabka Muujintii, malaa’ig kale ma helayno, marka laga reebo malaa’igta Buunka Toddobaad, ilaa aynu ka nimaadno aayadda kowaad ee cutubka tobnaad; halkaasna waxaynu ku akhrinaynaa: ‘Oo waxaan arkay malaa’ig kale oo xoog badan.’ Oraahdani, sidii hore oo kale, waxay caddaynaysaa in ka hor middan ay jirto malaa’ig, taas oo, markii middani soo baxdo, sababta loogu tilmaamo ‘mid kale.’”

“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

“Haddana dib ugu sii daba-galno, malaa’igto ma helayno, marka laga reebo malaa’igta Buunka Lixaad iyo Buunka Shanaad, ilaa aynu ka gaadhno aayadda ugu dambaysa ee cutubka siddeedaad; halkaasna waxa aynu ku gaadhaynaa bilowgii asalka ahaa, waayo waxa aynu akhrinaynaa: ‘Oo anna waan eegay, oo waxaan maqlay malaa’ig’—ee ma aha ‘malaa’ig kale,’ balse, asalka ahaan, ‘malaa’ig.’”

“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

“Sidaas daraaddeed, laga bilaabo Muujintii 8:13, waxaa jira taxane malaa’ig ah oo aan kala go’ lahayn, kuwaas oo isku xidhan erayga ‘mid kale,’ kuna sii socda si toos ah ilaa Malaa’igta Saddexaad ee Muujintii 14, oo leh farriinteeda. Sidaas:

“‘I beheld, and heard an angel." Revelation 8:13.

“‘Oo waan arkay, oo maqlay malaa’ig.” Muujintii 8:13.

“‘And I saw another mighty angel.’ Revelation 10:1.

“‘Oo waxaan arkay malaa’ig kale oo xoog badan.’ Muujintii 10:1.

“‘And I saw another angel.’ Revelation 14:6.

“‘Markaas waxaan arkay malaa’ig kale.’ Muujintii 14:6.

“‘And there followed another angel.’ Verse 8.

“Markaasaa malaa’ig kale ayaa daba yimid.” Aayadda 8.

“‘And the third angel followed them.’ Verse 9.

“Malaa’igtii saddexaadna way raacday iyaga.” Aayadda 9.

“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

“Waxaa laga yaabaa in jaantuskan fudud ee soo socda uu ka gacan geysto in si cad loo muujiyo xiriirka ka dhexeeya malaa’igta ku dhawaaqaysa Saddexda Hoog ee saddexda dambeba ee Toddobada Buun, iyo Farriinta Malaa’igta Saddexaad ee Muujintii 14:

“1st Trumpet Revelation 8:7

“Buunka 1aad Muujintii 8:7”

“2nd Trumpet Revelation 8:8

“Buunka 2aad Muujintii 8:8”

“3rd Trumpet Revelation 8:10

“Buunka 3aad Muujintii 8:10

“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

“Buunka 4aad” Muujintii 8:12 “Malaa’ig” — Hoog, hoog, hoog. Muujintii 8:13.

“5th Trumpet Revelation 9:1–11/ First Woe

“Buunka 5aad Muujintii 9:1–11 / Hoogga Koowaad”

“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

“Buunka 6aad Muujintii 9:13 ilaa 11:13 Hoogga labaad ‘Malaa’ig kale oo xoog badan.’ Muujintii 10:1”

“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

“Buunka 7aad Muujintii 11:13–19 Hoogga Saddexaad ‘Malaa’ig kale.’ Muujintii 14:6

“‘There followed another.’ Revelation 14:6

“‘Mid kale baa raacay.’ Muujintii 14:6

“‘The third angel followed them.’ Revelation 14:9.

“Malaa’igii saddexaadna wuu daba socday iyaga.” Muujintii 14:9.

“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

Saamaynta waxaas oo dhan hadda si ka sii dhammaystiran ayaa loo arki karaa marka la tixgeliyo waxa Farriinta Malaa’igta Saddexaad dhab ahaan qudheedu tahay: Marka ereyga “Malaa’igta Saddexaad” dusha laga eego, si cad ayuu u tilmaamayaa middii saddexaad ee taxane ka kooban saddex malaa’igood. Sida hore loo muujiyey, taxanahan saddexda malaa’igood ah, oo mid kastaa farriin siddo, waxaa laga helaa cutubka afar iyo tobnaad ee Muujintii, aayadaha 6–12. Farriimaha saddexdan malaa’igood way isdhexgalaan oo waxay ku dhammaadaan tan saddexaad, taas oo aan joojin dhawaaqeeda ilaa goosashada dhulku bislaato, oo loo diyaariyo imaatinka Rabbiga si uu u goosto.

“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 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: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

“Farriinta Malaa’igta Saddexaad lafteedu, sida loogu dhawaaqay erayada Malaa’igta Saddexaad, waa sidan: ‘Markaasaa malaa’igtii saddexaad raacday iyaga, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo qaato summaddiisa fooddiisa ama gacantiisa, kaasuna wuxuu cabbi doonaa khamriga cadhada Ilaah oo aan lagu qasin waxba, oo lagu shubay koobka caradiisa; oo waxaa lagu cadaabi doonaa dab iyo baaruud hortooda malaa’igaha quduuska ah iyo hortiisa Wanka; oo qiiqa cadaabkooduna kor buu u kacayaa weligiis iyo weligiisba; mana helaan nasasho habeen iyo maalin, kuwa caabuda bahalka iyo sanamkiisa, iyo ku alla kii qaata summadda magiciisa. Halkan waxaa ku taal samirka quduusiinta; halkan waxaa jooga kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.’”

“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

“Kanu waa Farriinta Malaa’igta Saddexaad sida ay u taagan tahay, iyadoo ka go’an labada kale. Laakiin, dhab ahaantii, looma qaadan karo inay ka go’an tahay; loomana yeeli karo inay kaligeed u taagnaato sidii iyadoo iyada qudheedu tahay farriin keli ah oo ka go’an oo dunida loo diray; waayo erayadii ugu horreeyey ee laga yidhi waa kuwan: ‘Malaa’igta Saddexaadna WAY RAACDAY IYAGA.’ Sidaas awgeed, erayada ugu horreeya ee farriinta qudheedu waxay inoo tilmaamayaan ma aha oo keliya middii keli ahayd, balse labada ka horreeyey. Oo erayga Giriigga ah ee loo tarjumay ‘raacday’ macnihiisu ma aha raacid ka go’an, mana aha oo keliya raacid, balse waa ‘la-raacid,’ sida askartu u raacaan kabtankooda, ama addoommadu sayidkooda; sidaas darteedna, ‘in qof lagu raaco arrin; in qofku isu daayo in la hoggaamiyo.’ Marka waxyaalaha laga hadlayo, wuxuu ka dhigan yahay in loo raaco natiijo ahaan; in loo raaco ‘iyadoo ka dhalatay wax hore u dhacay.’ Sidaas awgeed, marka dadka laga hadlayo, Malaa’igta Saddexaad waxay la socotaa labada ka horreeyey; farriinteeduna, iyada oo ah wax, waxay u daba timaaddaa natiijo ahaan, ama cawaaqib ahaan, waxyaalihii ka hor maray.”

“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

“Laakiin tan Labaadna waxaa kaloo ku qoran: ‘Markaasna waxaa daba yimid malaa’ig kale.’ Sida Malaa’igta Saddexaad ay u daba socoto tan Labaad, sidaas oo kalena Malaa’igta Labaad bay u daba socotaa tan Koowaad. Oo tan Koowaad waxaa ku qoran: ‘Oo waxaan arkay malaa’ig kale oo duulaysa,’ iwm. Tanu waa tii ugu horraysay ee taxanahan saddexda ah. Mid kale ayaa raacda; Malaa’igta Saddexaadna iyaga ayay daba socotaa. Isku xigxig baa ka jira nidaamka soo bixitaankooda; laakiin marka saddexduba ay isu xigxig u soo baxaan, markaasay wada socdaan iyagoo mid ah. Tan Koowaad waxay ku dhawaaqdaa farriinteeda; tan Labaadna way daba socotaa oo waxay la midoobaysaa tan Koowaad; tan Saddexaadna iyagay raacdaa oo way kula midoobaysaa; sidaas daraaddeed, marka saddexduba ay midoobaan oo ay ku wada socdaan xooggooda mideysan, waxay noqdaan farriin weyn, saddex-laab ah, cod dheer leh. Dhammaantood baa loo baahan yahay si Farriinta Malaa’igta Saddexaad u noqoto mid dhammaystiran; oo Farriinta Malaa’igta Saddexaad si run ah looma bixin karo iyada oo aan dhammaantood la bixin.”

“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

“Haddaba, waa maxay farriinta saddex-geesoodka ahi qaybaheeda kala duwan?—Tanu waa tan Kowaad: ‘Oo waxaan arkay malaa’ig kale oo dhexda samada ku duulaysa, iyadoo haysata injiilka weligiis ah inay ugu wacdiso kuwa dhulka deggan, iyo quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta, iyadoo cod weyn leh ku leh, Ilaah ka cabsada, oo ammaan isaga siiya; waayo, saacaddii xukunkiisu waa timid; oo caabuda kan sameeyey samada, iyo dhulka, iyo badda, iyo ilaha biyaha.’”

“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

“Kanu waa Tan Labaad: ‘Markaasaa malaa’ig kale daba timid, iyadoo leh, Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay waxay quruumaha oo dhan ka cabbisay khamriga cadhada sinooyinkeeda.’”

“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 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: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

Oo halkan waxaa jooga Kan Saddexaad: “Malaa’igtii Saddexaadna way raacday iyagii, iyadoo cod weyn ku leh, Haddii nin uun caabudo bahalka iyo sanamkiisa, oo summaddiisa ka qaato wejigiisa ama gacantiisa, kaasuna wuxuu cabbi doonaa khamriga cadhada Ilaah, oo si aan waxba loogu qasin loogu shubay koobka xanaaqiisa; oo waxaa lagu cadaabi doonaa dab iyo baaruud hortooda malaa’igaha quduuska ah iyo hortooda Wanka; qiiqa cadaabtooduna wuxuu kor u kacayaa weligiis iyo weligiis; oo ma haystaan nasasho habeen iyo maalin kuwa caabuda Bahalka iyo sanamkiisa, iyo ku alla kii qaata summadda magiciisa. Halkan waxaa ku sugan dulqaadka quduusiinta; halkan waxaa jooga kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise.”

“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

Si fiirsi eraybixinta mid kasta oo ka mid ah farriimahan ayaa muujin doonta fikirka ku jira erayga Giriigga ah ee “followed,” kaas oo macnihiisu yahay “raacidda sida natiijo ka dhalata.” Kii Kowaad wuxuu sidaa injiilka weligiis jira, si loogu wacdiyo uun kasta, isagoo ugu yeedhaya dhammaan inay Ilaah ka cabsadaan oo ay ammaanta siiyaan isaga, oo ay caabudaan isaga; waayo, saacaddii xukunkiisu waa timid. Diidmada farriintan kowaad waxay dhalisaa xaalad waxyaalo ah oo, sida natiijada diidmadaas, lagu sharraxay erayada Malaa’igta Labaad, oo raacda. Oo sababta diidmada Farriinta Kowaad; iyo sababta cawaaqibta ka dhalata diidmadaas, sida lagu sheegay tan Labaad; waxaa la soo saaraa xaalad waxyaalo ah, sida natiijo dheeraad ah, taas oo u baahan in Malaa’igta Saddexaad ay iyaga raacdo, iyada oo cod weyn ku dhawaaqaysa digniinteeda laga cabsado ee ka dhan ah xumaatooyinka daran ee laga soo saaray sida laba-laabka natiijada diidmada Farriinta Kowaad.

“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

“Oo codka iyo hawsha Malaa’igta Saddexaad ay la midoobaan kuwa Kowaad, waxaa si cad looga garanayaa erayadiisa gunaanadka ah: ‘Waa kuwan kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise;’ waayo, tanina had iyo goor waa ujeeddada lagu wacdiyo injiilka weligiis ah. Waa nuxurka ka cabsashada Ilaah iyo isaga ammaanta loo siiyo, iyo caabudidda ‘kan sameeyey samada, iyo dhulka, iyo badda, iyo ilo-biyoodka.’ Xajinta amarrada Ilaah iyo rumaysadka Ciise ayaa ah waxa keliya ee naf kasta u suurtagelin doona inay istaagto saacadda xukunkiisa, taas oo malaa’igta kowaad ku dhawaaqdo in ‘ay timid.’”

“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

Isla markiiba erayadii xidhitaanka ee Malaa’igta Saddexaad waxaa ku xiga, “waxaan maqlay cod samada ka yimid oo igu leh, Qor, Waxaa barakaysan kuwa dhintay oo Rabbiga ku dhinta tan iyo hadda ka dib”—laga bilaabo wakhtigan hore. Muujintii 14:13. Isla markiiba tan waxaa ku xiga erayadan, “Oo anna wax baan fiiriyey, oo bal eeg, daruur cad, oo daruurta dushadeedana waxaa ku fadhiyey mid u eg Wiilka Aadanaha, oo madaxana u saaran taaj dahab ah, gacantana ku haysta manjo af badan. Markaasaa malaa’ig kale macbudka ka soo baxday, iyadoo cod weyn ugu qaylinaysa kii daruurta ku fadhiyey, Manjadaada geli oo gur; waayo, wakhtigii aad guran lahayd waa yimid; waayo, beergooyska dhulku waa bislaaday. Markaas kii daruurta ku fadhiyey ayuu manjadiisii dhulka ku geliyey; dhulkiina waa la goostay.” Muujintii 14:14–16. Oo “beergooysku waa dhammaadka dunida.” Matayos 13:39.

“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

“Haddana: Malaa’igta Saddexaad waxay si gaar ah dadka oo dhan uga digaysaa caabudidda bahalka iyo sanamkiisa, wax kasta oo ay kuwani noqon karaane; oo, Muujintii 19:11–21, waxaan ka helaynaa in bahalka iyo sanamkiisu ay ‘nool yihiin’ marka Rabbigu ku yimaado daruuraha samada, oo ‘labadooduba’ lagu baabbi’iyo iftiinka imaatinkiisa.

“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

“Xaqiiqooyinkanu waxay muujinayaan in Farriinta Malaa’igta Saddexaad ay tahay farriin xoog badan, saddex-laab ah, cod dheer leh, oo u baxda quruun kasta iyo qabiil kasta iyo af kasta iyo dad kasta, wax yar ka hor imaatinka labaad ee Rabbiga; oo bisleysa goosashada dhulka, oo diyaarinaysa dad Rabbiga u diyaar ah, sida farriintii Yooxanaa Baabtiisaha ay jidka ugu diyaarisay imaatinkii ugu horreeyey ee Rabbiga. Sidaas daraaddeedna waa farriintii ugu dambaysay, farriintii xidhitaanka ahayd, ee Ilaah u diro dunida.”

“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

“Haddaba, annagoo sidan ku haysanna faham ku saabsan waxa Fariinta Malaa’igta Saddexaad tahay qudheeda, xidhiidhka ay fariintaasi la leedahay quruumaha waaweyn ee maanta jooga si ka sii wanaagsan ayaa loo garan karaa marka la eego Wakhtiga Fariinta Malaa’igta Saddexaad.” A. T. Jones, The Great Nations of Today, 114.