The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Farriinta roobka dambe waa digniin ku saabsan dhammaadka dhow ee wakhtiga nimcada, iyadoo lala socodsiinayo baaq ku wajahan isu-diyaargarow shakhsiyeed. Labadaas fikradood waxaa lagu metelay cutubyada tobnaad iyo kow iyo tobnaad ee riyadii Ishacyaah, waxaana taas lagu sameeyey iyadoo ku jirta macnaha farriinta Daanyeel kow iyo tobnaad, oo la furfuray sannadkii 1989, isla markaana taariikhdeeda qarsoon la furfuro inta lagu jiro wakhtiga shaabadaynta boqol iyo afartan iyo afarta kun, kuwaas oo riyada lagu metelay Ishacyaah iyo wiilashiisa. Labada sadar marka la isku geeyo waxay u taagan yihiin digniin loo jeedinayo Aaxaas, kaas oo matalaya reer La’odikiya oo aan lahayn “faham” ku saabsan labadan sadar ee gudaha iyo dibadda ah ee ku baahsan waxsii sheegyada Kitaabka Quduuska ah.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daanyeel 11:11 iyo Muujintii 11:11 waxay soo bandhigayaan isla matalaadda gudaha iyo dibadda, iyadoo Daanyeel uu metelayo dibadda, Muujintuna ay metelayso gudaha. Labadan “cutub iyo aayadood” ee gudaha iyo dibaddu waxay si toos ah ugu xirmaan farriimaha dibadda iyo gudaha ee cutubyada tobnaad iyo kow iyo tobnaad, waxayna sidaas ku sameeyaan Ishacyaah 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Ishacyaah lix waa 9/11, oo wuxuu tilmaamayaa daahirinta iyo subkidda Ishacyaah sidii rasuul ahaan 9/11. Cutubka toddobaad iyo wixii ka dambeeya waa dulmar farriintii timid 9/11. Cutubka tobnaad wuxuu qeexayaa doorka lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, waayo waxay ahayd farriintii la furfuray wakhtigii dhammaadka ee 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Cutubka kow iyo tobnaad ee Ishacyaah wuxuu matalaa 9/11 iyo subkidda Ishacyaah iyo fariintiisa. Aayadda koowaad waxaa lagu xiraa aayadda tobnaad erayga “Yesee” awgiis, aayadda tobnaadna waxay leedahay, “Oo maalintaas,” aayadda kow iyo tobnaadna waxay sii waddaa iyadoo leh, “Oo maalintaas waxay noqon doontaa in Rabbigu mar labaad gacantiisa u taagi doono si uu u soo cesho hadhaagga dadkiisa.”
That day was 1850.
Maalintaasu waxay ahayd 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Waxaa ka soo bixi doona ul jiridda Yesay ka timid, oo laanuna xididdadiisa ayay ka soo kori doontaa. Oo Ruuxa Rabbigu wuu ku dul deggi doonaa isaga, kaasoo ah ruuxa xigmadda iyo garashada, ruuxa talada iyo xoogga, ruuxa aqoonta iyo cabsida Rabbiga. Oo wuxuu ka dhigi doonaa mid degdeg ugu garta cabsida Rabbiga; mana uu xukumi doono sida ay indhihiisu arkaan, mana uu canaanan doono sida ay dhegihiisu maqlaan. Laakiin saboolka wuxuu ugu xukumi doonaa xaqnimo, oo kuwa dhulka ku qabowna wuxuu ugu canaanan doonaa sinaan; oo dhulkana wuxuu ku dhufan doonaa ushii afkiisa, oo neefta bushimihiisana wuxuu ku dili doonaa kuwa sharka leh. Xaqnimaduna waxay ahaan doontaa suunka dhexdiisa, aaminnimaduna suunka miskihiisa. Yeyguna wuxuu la joogi doonaa wanka, shabeelkuna wuxuu la jiifsan doonaa orgiga yar; weylaha, libaaxa yar, iyo neefka la naaxiyeyna way wada jiri doonaan, oo ilmo yar baa hoggaamin doona. Lo’da iyo orsaduna way wada daaqi doonaan; dhallaankooduna way wada jiifsan doonaan, libaaxuna wuxuu caws u cuni doonaa sida dibiga oo kale. Ilmaha nuugayaana wuxuu ku ciyaari doonaa godka abeesada, ilmaha naaska laga gudhayna gacantiisa ayuu saari doonaa godka masaska halista ah. Waxba ma yeeli doonaan, waxbana ma baabbi’in doonaan buurtayda quduuska ah oo dhan; waayo, dhulku wuxuu ka buuxsami doonaa aqoonta Rabbiga, sida biyuhu badda u daboolaan.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Oo maalintaas waxaa jiri doona xididkii Yesay, oo u taagnaan doona sidii calan dadyowga loo taago; quruumuhuna isagay doondooni doonaan, nasashadiisuna waxay ahaan doontaa mid ammaanu ka muuqdo.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Oo maalintaas waxaa dhici doonta in Rabbigu mar labaad, markii labaad, gacantiisa u fidin doono inuu soo ceshado hadhaaga dadkiisa ee hadhay, kuwaas oo ka iman doona Ashuur, iyo Masar, iyo Pathros, iyo Kuush, iyo Ceelaam, iyo Shinacaar, iyo Xamaad, iyo jasiiradaha badda.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Oo wuxuu quruumaha u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa reer binu Israa'iil ka mid ah ee la eryay, oo wuxuu isu keeni doonaa kuwa reer Yahuudah ee kala firdhay afarta dacal ee dhulka.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Masayrka Efrayimna way ka dhammaan doontaa, cadaawayaasha Yahuudaana waa la baabbi’in doonaa; Efrayim Yahuuda masayri maayo, Yahuudaana Efrayim dhibi mayso. Laakiinse waxay ku degi doonaan garbaha reer Falastiin xagga galbeed; waxay wada dhacayaan kuwa bari jooga; gacantoodana waxay saari doonaan Edom iyo Moo’aab; oo reer Cammoonna way addeeci doonaan iyaga.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Oo Rabbigu gebi ahaanba wuu baabbi'in doonaa gacanka badda Masar; oo dabayshiisa xoogga badan ayuu gacantiisa ku ruxi doonaa webiga, oo wuxuu ku dhufan doonaa toddoba durdur, oo dadka wuxuu ka dhigi doonaa inay kabo qallalan kaga gudbaan. Oo jid weyn baa u ahaan doona hadhaaga dadkiisa oo hadhi doona, kuwaas oo ka iman doona Ashuur; sida ay ugu ahayd reer binu Israa'iil maalintii uu ka soo baxay dalkii Masar. Ishacyaah 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Aayadda koowaad waxay leedahay, “Oo jirid ayaa ka soo bixi doonta jiridda Yesay, oo Laan ayaa ka soo kori doonta xididdadiisa; Oo Ruuxa Rabbiga ayaa ku soo degi doona isaga.” Sharaxaadda xoogga badan ee Masiixa way sii socotaa, LAAKIIN sharaxaaddani waxay ka sii badan tahay inay quseyso maalmaha ugu dambeeya, intii ay quseyn lahayd maalmaha Ishacyaah ama xataa maalmaha uu Masiixu dadka dhexdiisa ku socday.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Akhris taxaddar leh ayaa muujinaya in aayadaha kow ilaa sagaal ay dhammaantood yihiin astaamo lagu garto Masiixa, oo aayadda tobnaadna ay leedahay, “Oo waxaa soo bixi doona ul.” Ma jiro wax kala go’ ah oo ku jira socodka fikirka laga bilaabo aayadda kow ilaa aayadda tobnaad. Aayadda tobnaad waxay leedahay, “oo maalintaas” taas oo ay khasab tahay inay dhacdo isla maalinta aayadda kow. Labada aayadood, tan tobnaad iyo tan kowaadba, waxay tilmaamayaan “xididka,” sidaas ayayna labada aayadood isugu xidhayaan sadarba sadar.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Aayadda kow iyo toban iyo toban si wadajir ah waxay odhanayaan, “Oo waxaa ka soo bixi doona ul jiridda Yesay ka timid, oo laan baa xididdadiisa ka soo kori doonta; oo maalintaas waxaa jiri doona xididkii Yesay, kaas oo u taagnaan doona calan dadyowga; isaga ayay quruumuhu dooni doonaan; nasashadiisuna waxay ahaan doontaa mid ammaanu ku dheehan tahay.”
A “rod” is a symbol of authority.
“Usha” waa astaan xukun.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Oo waxay dhashay ilmo lab ah, kaas oo quruumaha oo dhan ku xukumi doona ul bir ah; ilmaheedii waxaa loo qaaday xagga Ilaah iyo carshigiisa. Muujintii 12:5.
A “rod” is a symbol of selection, division and separation.
“Usha” waa astaan muujinaysa xulasho, kala-qaybin iyo kala-soocid.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Markaasaa Muuse uloolihii wuxuu dhigay Rabbiga hortiisa teendhada maragga. Oo waxaa dhacday in maalintii ku xigtay Muuse galay teendhada maragga; oo bal eeg, ushii Haaruun ee reer Laawi way soo biqishay, oo burooyin bay soo saartay, oo ubax bay dhalisay, oo yicibna way midhaysay. Markaasaa Muuse uloolihii oo dhan ka soo bixiyey Rabbiga hortiisa, oo u keenay reer binu Israa’iil oo dhan; iyaguna way eegeen, nin walubana ushii buu qaatay. Rabbiguna wuxuu Muuse ku yidhi, Ushii Haaruun mar kale dhig maragga hortiisa, in loo hayo calaamad ka gees ah kuwa caasiyiinta ah; oo gunuunacooda iga wada baabi’i, si aanay u dhiman. Muusena saasuu yeelay; sidii Rabbigu isaga ku amray ayuu yeelay. Tirintii 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Ushii Haaruun ee ubaxday waxay tilmaamaysaa “ul” jirta xilligii roobka dambe, waayo ushii Haaruun oo keliya ayaa ka ubaxday saddex iyo tobanka “ulood.” Ubaxistu waa astaan u ah xilligii roobka dambe marka Ilaah muujin doono kala-sooc u dhexeeya laba iyo tobanka “ulood” ee fallaagada ah ee sheeganaya inay hayaan farriinta roobka dambe, sidaas oo kalena waxaa lagu muujiyey tusmadii Eliiyaah ee dabka, taas oo calaamadisay kala-duwanaanta runta iyo beenta. “Ul” sidoo kale waa astaan cabbirid iyo xukun.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Oo waxaa la i siiyey cawsduur ul la mid ah; malaaʼigtiina way istaagtay, iyadoo leh, Kac, oo qiyaas macbudka Ilaah, iyo allabariga, iyo kuwa ku dhex caabuda. Muujintii 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Ushii” wuxuu ka soo baxaa jiridda Jessie, oo “Jessie” macnihiisu yahay ‘inuu muuqdo’ sida calaamadaha jidku uga muuqdaan waxsii-sheegidda Kitaabka Quduuska ah. Pharez wuxuu ahaa “xididka” dhabta ah ee Jessie, Pharezna macnihiisu waa “dillaac, inuu soo butaaco ama kala firdho.” Pharez waa xididka ama bilowga nasabka dhiigga ee Jessie. Sidaas daraaddeed “xididka Jessie” waa astaan u ah alfa Pharez, halka oomega ay tahay Jessie, bilowga iyo dhammaadka. Xididka Jessie wuxuu ku bilaabmaa kala firdhid (Pharez) wuxuuna ku dhammaadaa calaamad-jid oo nin taagan. Ragga si waxsii-sheegid ah u istaagaya waxay calaamadeeyaan boqortooyo. Kitaabka Quduuska ah gudaheeda Pharez wuxuu bilaabaa nasab dhiig, iyada oo aan wax xiriir ah laga hayn ka hor soo bandhigiddiisa, magiciisuna wuxuu ka dhigan yahay dillaac; sidaas darteed diiwaanka abtirsiintiisa iyo magiciisu waxay aqoonsanayaan Pharez inuu yahay bilowga, taasoo Jessie ka dhigaysa dhammaadka. Melchizedek isaguna waa shakhsiyad kitaabi ah oo lagu aqoonsaday inuusan lahayn nasab hore, sida xaalku yahay Pharez. Xididka Pharez wuxuu xambaarsan yahay runta ah inuu matalo wadaadnimo Melchizedek, kaas oo Ibraahim uu siiyey tobnaadyada.
The order of Melchizedek is the priestly order of Christ.
Amarka Malkisadaq waa amarka wadaadnimada Masiixa.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Halkaa uu hormuudku inoogu galay aawadeenna, kaas oo ah Ciise, oo laga dhigay wadaad sare weligiis sida amarka Malkisadaq. Cibraaniyada 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Xididka Yesay wuxuu ahaa wadaadnimada Malkisadaq, bilowguna waa inuu ka tarjumaa dhammaadka. Yesay wuxuu matalaa kooxda ugu dambaysa ee wadaadnimada Malkisadaq ee istaagi doonta, kuwaas oo sida uu Ishacyaah sheegay calamad u ah quruumaha.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Jirriddu” waxay ka dhigan tahay ‘in la jaro (geedaha); jiridda ama gunta geed (sida geed la jaray ama la beeray),’ “jirridda”asuna waxay ka soo baxdaa boqortooyo la dhaafay, sidii Nebukadnesar loogu dhaafay Daanyeel cutubka afraad. Geedku si nebiyaysan wuxuu u taagan yahay boqortooyo, oo marka boqortooyo dhammaato geedkaas waa la jaray.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“Jiridda” ku xusan tuducan waxay ka soo baxdaa jirid geed la jaray—laam sare kama soo baxdo. Boqortooyo hore oo uu matalo jiriddaas la jaray ayay ka soo baxdaa “ul” ah astaan amar iyo xukun, amarkaasuna wuxuu ku salaysan yahay in “usha”asi siddo “biqillada iyo ubaxyada” farriinta roobka dambe. Awooddaasna waxay ka timaaddaa boqortooyo hore oo la jaray.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“Xididku” waa “xididka Yesee,” “laanta” ka soo baxaysana “jirridda” waxay ka timaaddaa “jirridda” oo xididdadeedu yihiin xididka Yesee. Laanta soo saarta xukunka waxay ka timaaddaa jirridda, laakiin Faracu wuxuu ka yimaaddaa xididka—xididkuna waa calanka. Xididku waa bilowga, dhammaadkuna waa faraca.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Ereyga “branch” waxay ka dhigan tahay waardiye ama calaamad-jid. Ishacyaahna wuxuu inoo sheegayaa in Branch-ku yimaado xilliga sharciga Axadda.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Oo maalintaas toddoba dumar ah ayaa nin keliya qabsan doona, iyagoo leh, Annaga qudheenna ayaannu kibistayada cuni doonnaa, oo dharkayagana xidhan doonnaa; magacaaga oo keliya ha nalagu yeedho, si ceebtayada looga qaado. Maalintaas laanta Rabbigu waxay ahaan doontaa qurux iyo ammaan, midhaha dalkuna waxay ahaan doonaan heer sare iyo bilicba kuwa ka badbaaday reer binu Israa’iil. Oo waxay noqon doontaa in kii Siyoon ku hadha, iyo kii Yeruusaalem ku sii nagaada, loogu yeedhi doono quduus, kaas oo ah mid kasta oo ka mid ah kuwa nool ee Yeruusaalem lagu qoray. Markuu Rabbigu maydho wasakhdii gabdhaha Siyoon, oo uu ka dhex nadiifiyo dhiiggii Yeruusaalem ruuxa xukunka iyo ruuxa gubidda. Ishacyaah 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“Ninkaas keliya” ee ay toddobada naagood qabsadaan waa baadariga, kaas oo noqda kii siddeedaad ee ka mid ah toddobada marka la gaaro sharciga Axadda, isaga oo been-abuur ahaan u ekaysiinaya siddeeddii naf ee saarnaa doonnida. Marka la gaaro sharciga Axadda, “maalintaas” “laanta Rabbigu waxay ahaan doontaa qurux iyo ammaan” “markuu Rabbigu maydho wasakhdii gabdhaha Siyoon, oo uu ka dhex nadiifiyo dhiiggii Yeruusaalem ruuxa xukunka iyo ruuxa gubidda.” Nadiifinta lagu sameeyo ruuxa xukunka iyo ruuxa gubidda waxaa fulinaya Rasuulka Axdiga ee Malaakii saddex marka la gaaro sharciga Axadda. “Laanta quruxda badan” waa boqol iyo afar iyo afartan kun oo aan ka iman jirridda, balse ka iman xididka Yessay, kaas oo ah calanka.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Awooddoodu waxaa lagu matalaa usha ka soo baxday laan ka timid boqortooyo dhacday. Boqortooyadii Filadelfiya waxay dhacday intii u dhexeysay 1856 ilaa 1863, oo awooddii laga dhisay boqortooyadaas dhacdayna mar kale ayaa dib loo aasaasaa marka la gaaro sharciga Axadda. Marka laanta calanka ah kor loo qaado, dhaqdhaqaaqa La’odikiya ee boqol iyo afar iyo afartan kun wuxuu u gudbaa dhaqdhaqaaqa Filadelfiya ee boqol iyo afar iyo afartan kun. Markaas ayay tahay in awoodda ama usha ka timid boqortooyadii Millerite ama Filadelfiya lagu matalo fure la saaray Eliyaaqiim ee Ishacyaah 22:22.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Oo furaha guriga Daa’uudna waxaan saari doonaa garabkiisa; markaasuu furi doonaa, oo ninna ma xidhi doono; wuuna xidhi doonaa, oo ninna ma furi doono. Ishacyaah 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Aayaddani waxay tilmaamaysaa Oktoobar 22, 1844, waxayna aqoonsanaysaa in Eliyaaqiim la siinayo “fure.” Labadii aayadood ee ka horreeyey, amar-maamulka La’odikiya waxaa laga qaaday Shebna oo waxaa la siiyey Eliyaaqiim. Xeerka Axadda marka la gaaro, amar-maamulkii mar la siiyey dadka axdiga ee la doortay waxaa laga qaaday boqortooyada Adventism-ka toddobaad-maalinlaha ah ee La’odikiyaanka ah, waxaana la siiyaa boqortooyada dhaqdhaqaaqa Filadelfiyaanka ee boqol iyo afar iyo afartan kun—taas oo ah boqortooyada ammaanta.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Wuxuu ku yidhi iyaga, Laakiin idinku yaad igu sheegtaan inaan ahay? Markaasaa Simoon Butros u jawaabay oo yidhi, Adigu waxaad tahay Masiixa, Wiilka Ilaaha nool. Ciisena waa u jawaabay oo ku yidhi, Waad barakaysan tahay, Simoon Barjona; waayo, jidh iyo dhiig kuuma muujin, laakiin waxaa kuu muujiyey Aabbahayga jannada ku jira. Oo weliba waxaan kugu leeyahay, Adigu waxaad tahay Butros, oo dhagaxan ayaan kiniisaddayda ku dul dhisi doonaa; albaabbada jahannamaduna kama adkaan doonaan. Oo waxaan ku siin doonaa furayaasha boqortooyada jannada; oo wax alla wixii aad dhulka ku xidho, jannadana waa lagu xidhi doonaa; oo wax alla wixii aad dhulka ku furto, jannadana waa lagu furi doonaa. Matayos 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Usha xukunka, oo lagu matalay fure la siiyey Butros, ayaa la saaray garabka Eliyaqiim sida ku qoran Ishacyaah 22:22. Butros waxa uu matalaa laanta boqol iyo afar iyo afartan kun ee axdiga la gala Masiixa wax yar ka hor sharciga Axadda. Qoraalkaas dhexdiisa Butros waxa uu joogaa Qaysariya Filibbi, taas oo ah Paaniyuumka aayadaha saddex iyo tobnaad ilaa shan iyo tobnaad ee Daanyeel kow iyo toban. Magaciisa waa la beddelaa, taas oo matalaysa xidhiidh axdiyeed, oo magaca Butros marka loo eego isu-dhufashada boosaska tiro ahaan ee xaraf kasta, waxa uu u dhigmaa 144,000. Awooddaas, ama ushii, ama furihii lagu saaray Eliyaqiim markii Shebna lagu tuuray beer sidii kubbad oo kale, waana “usha” ka soo baxda jiridda Filaadelfiyaanka Milleriite Adventism-ka ee la jaray intii u dhexaysay 1856 ilaa 1863.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Butros wuxuu helayaa amar-ku-taagidda dadka axdiga Ilaah marka sarreenka iyo haramaha la kala saarayo, waayo sarreenka waa in kor loo qaadaa sidii qurbaanka kibista la ruxo ee Bentakostiga. Haramaha ayaa marka hore la kala saaraa, sida uu u matalayo khamiirka ku jira kibisyada la ruxo ee Bentakostiga oo laga saarayo habka dubista. Awoodda usha ama furaha waxay ka timaaddaa jiridda boqortooyo dhacday, laanta calanka ahina waxay ka timaaddaa xididka Yesay, waana xididka Yesay, maxaa yeelay Ciise wuxuu dhammaadka wax ku tusaaleeyaa bilowga wax. Xididku waa bilowga, laantuna waa dhammaadka. Adeegsigan nebiyadeed ma fahmi karaan Yuhuuddii Masiixa wakhtigiisii dood-badnayd iyo kuwa maanta jooga, waayo waa mabda’a aasaasiga ah ee hab-raaca roobka dambe, waxaana sidoo kale lagu matalayaa inuu yahay furaha guriga Daa’uud. Furuhu wuxuu furaa albaabka guriga Daa’uud oo la xidhay. Furuhu wuxuu furaa albaabka quduuska jannada, kaas oo ah guriga Daa’uud. Alfa-tii Oktoobar 22, 1844, waxay ku soo noqotaa omegada sharciga Axadda.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Daa’uud ina Yesay wuxuu qoray halxidhaale calaamadeeyey dhammaadka dood kasta oo dheeraad ah oo lala yeelan lahaa Yuhuuddii muranka badnayd waagii Masiixa, sidaasna wuxuu calaamadeeyey dhammaadka markhaatifurkiisii uu Yuhuudda u hayey.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Sabuur Daa'uud. Rabbigu wuxuu Sayidkayga ku yidhi, Gacantayda midig fadhiiso, ilaa aan cadaawayaashaada ka dhigo meel ay cagahaagu ku dul nastaan. Rabbigu wuxuu Siyoon ka soo diri doonaa ushii xooggaaga; ka taliy dhexda cadaawayaashaada. Dadkaagu waxay isugu deeqi doonaan maalinta xooggaaga, iyagoo ku jira quruxda quduusnimada tan iyo uurkii waaberiga; adigaa leh sayaxa dhallinyaranimadaada. Rabbigu wuu dhaartay, mana ka noqon doono, Waxaad tahay wadaad weligiis ah sida nidaamkii Malkisadaq. Sabuurradii 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni wuxuu go’aansaday inuu tuducan dhigo Sabuurka 110, taas oo dabcan ah tiro kale oo ku jirta dunida xisaabta oo loo aqoonsan yahay tiro gaar ah. Badhka “220” iyo toban jeer “11” waxay naf u horseedi lahaayeen inay filato in tirada “110” ay leedahay macne gaar ah, waana leedahay—sida tuducan laftiisuba leeyahay. Waa gabay Daa’uud leeyahay, Daa’uudna waa astaan u ah boqol iyo afar iyo afartan kun, sidaas awgeed waa aayad ka mid ah gabayga beerta canabka, kaas oo ah gabaygii Muuse iyo Wanka. Waxay tilmaamaysaa goorta beeraleydii hore ee beerta canabka laga gudbo oo beerta canabkana la siiyo boqol iyo afar iyo afartan kun. Marka taasu dhacdo, waa “maalinta xooggaaga” oo la jaanqaadaysa xoogga Bentakostiga ee ugu sarreeya xilliga Bentakostiga.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Dadka Ilaah waxay ahaan doonaan “raalli ah” maalinta ay ka yimaadaan “uurka waaberiga,” iyagoo wata “dhaxanta dhallinyaranimadaada.” Dhalashada cusubi waa tusaale u ah toobadkeenka iyo nolosha. Boqol iyo afartan iyo afarta kun waxaa laga soo bixiyey uurka bishii Luulyo ee 2023, waxaana lagu dhalay dhaxantii dhallinyaranimadooda, waayo, waxaa lagu dhalay farriintii Oohinta Habeenbarka, taas oo sidoo kale ku dhacday Millerites bilowgii, ama “dhallinyaranimadoodii.” Waa isla dhaxantii, waayo, waa ku-celcelinta taariikhda alfa gudaheeda taariikhda oomeega. “Maalinta” “xoogsiintooda,” marka Shebna laga eryo “xilkiisa, oo laga” dejiyo “meeshiisa” laguna “soo rido” Eliyaaqiim, boqol iyo afartan iyo afarta kun waxaa laga dhigaa wadaaddo oomeega ah, waayo, waxaa laga dhigay sida nidaamka Malkisadaq, maxaa yeelay boqol iyo afartan iyo afarta kun ma dhadhamin doonaan dhimashada, ama sida Malkisadaq oo kale waxay yihiin wadaaddo weligood ah.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
“Maalinta xooggiisa” Rabbigu wuxuu ka soo diri doonaa Siyoon “usha xooggiisa.” Awoodda boqortooyooyinkiisa—nimco (xaq-yeelid) iyo ammaanta (quduus-ka-dhigid)—waxaa la saaray kuwa xidhan taajkiisa ammaanta, waayo iyagu waxay metelaan boqortooyadiisa. Waxaa laga soo diraa Siyoon, maxaa yeelay macnaha Siyoon wuxuu u taagan yahay calanka kuwa boqol iyo afartan iyo afarta kun ah.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Intii Farrisiintu isu soo urursanaayeen, Ciise ayaa weyddiiyey, isagoo leh, Maxaad Masiixa ka qabtaan? Wiilkii kuma uu yahay? Waxay ku yidhaahdeen, Wiilka Daa'uud.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Wuxuu ku yidhi iyaga, Haddaba sidee Daa’uud Ruuxa ku jira ugu yeedhaa isaga Rabbiga, isagoo leh, Rabbigu wuxuu Rabbigayga ku yidhi, Midigtayda fadhiiso, ilaa aan cadaawayaashaada ka dhigo meel aad cagaha saarto? Haddaba haddii Daa’uud ugu yeedho isaga Rabbi, sidee buu wiilkiisa u yahay?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Oo ninna keliyina ma ay awoodin inay eray ugu jawaabaan, mana jirin nin maalintaas ka dambeeyey ku dhiirraday inuu mar dambe wax su’aalo ah weydiiyo isaga. Matayos 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Xidhiidhka nebinnimo ee Daa’uud la leeyahay Masiixa marka loo eego alfa iyo oomeega—bilowga iyo dhammaadka—ayaa ah qaanuunka koowaad ee habka “xariiqda korkeed xariiq,” qaanuunkaasna Yuhuuddii muranka badnayd ma ay fahmi karin, sida aanay u fahmi karin nin Adventist-ka Toddobaad ee maalinta La’odikiyaanka ah in taariikhda Milleriyiinta intii lagu jiray farriinta Qaylada Saqda-dhexe ay ahayd meeshii sayaxa samadu lagu shubay xilligii dhallinyaranimada Adventism-ka. “Sayaxa” dhallinyaranimadaadu wuxuu dul saaran yahay boqol iyo afar iyo afartan kun, wuxuuna bilaabay inuu daato 9/11, sharciga Axadduna waa “maalinta xoogga,” markaas oo hadhayga loo subko wadaaddo sida nidaamka Malkisadaq.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Ka soo baxa jiridda hadhay ee Adventism-ka Toddobaadka ee La'odikiya (kaniisadda dagaallamaysa) ayaa faracu ka yimaadaa (kaniisadda guulaysatay), halka xididka Yesee ka soo baxaan boqolka iyo afartan iyo afarta kun—kuwaas oo ah faraca midhaha ammaanta leh ee loo qaado sidii qurbaan ruxid ah maalinta xooggiisa.
We will continue these thoughts in the next article.
Waxaan sii wadi doonnaa fikradahan maqaalka xiga.
“Proverbs One
“Maahmaahyadii Koowaad”
“April 1, 1850 To the ‘Little Flock.’
“Abriil 1, 1850 Kuwa ‘Adhiga Yar.’
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Walaalayaal qaaliga ah.—Rabbigu wuxuu i tusay muujin, 26-kii Jannaayo, taas oo aan hadda ka warrami doono. Waxaan arkay in qaar ka mid ah dadka Ilaah ay ahaayeen kuwo caajisan oo hurda, oo badh keliya soo jeeda, oo aan garanayn waqtiga aynu hadda ku nool nahay; iyo in ‘ninkii’ sita ‘burushka boodhka’ uu soo galay, iyo in qaarna ay khatar ugu jireen in la xaaqo. Waxaan Ciise ka baryay inuu badbaadiyo, inuu weli wax yar u daayo, oo uu u oggolaado inay arkaan khatartooda aadka u xun, si ay isu diyaariyaan ka hor intaanay weligeed goor dambe noqon. Malaa’igtii waxay tidhi, ‘Burbur baa imanaya sida dabayl cirwareen xoog leh.’ Waxaan malaa’igta ka baryay inay u naxariisato oo ay badbaadiso kuwa dunidan jecel, oo ku dhegganaa hantidooda, oo aan doonayn inay ka go’aan, oo ay u huraan si loo dedejiyo farriin-wadayaasha socdaalkooda si ay u quudiyaan idaha gaajaysan, kuwaas oo u halligmayay gaajo cunto ruuxi ah awgeed.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Markaan arkayay nafaha masaakiinta ah ee u dhimanaya iyagoo ka maqan runta wakhtigan, iyo qaar qirta inay runta rumaysan yihiin oo u oggolaanaya inay dhintaan, iyagoo ka ceshanaya wixii lagama maarmaanka u ahaa in shaqada Ilaah hore loo sii wado, aragtidaasu aad bay ii xanuujisay, oo waxaan ka baryay malaa’igta inay iga qaaddo. Waxaan arkay in marka qaddiyadda Ilaah wax ka dalbato hantidooda qaarkeed, sida ninkii dhallinyarada ahaa ee Ciise u yimid, [Matthew 19:16–22.] ay murugaysan dib u noqdeen; iyo in dhowaan karbaashka fatahaadda ahi ka dul mari doono oo uu hantidooda oo dhan xaaqi doono, markaasna ay aad u daahi doonto in alaabta dunida loo huro oo khasnad samada taal la urursado.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
Markaasaan arkay Bixiyihii ammaanta badnaa, oo qurux badan oo la jecel yahay, inuu ka tegay boqortooyooyinkii ammaanta, oo u yimid dunidan mugdiga iyo kelinnimada leh, si uu u bixiyo noloshiisa qaaliga ah oo uu u dhinto, kan xaqa ah aawadiis kuwa aan xaqa ahayn. Wuxuu u adkaystay jeesjeeskii iyo karbaashkii arxan darrada ahaa, oo wuxuu xidhay taajkii qodxaha ee la tidcay, oo wuxuu beerta ku dhididay dhibco waaweyn oo dhiig ah; iyadoo culayskii dembiyada dunida oo dhan saarnaa isaga. Malaa’igtii ayaa weyddiisay, ‘Maxaa loo sameeyey?’ Hoogay, waan arkay oo waan gartay in ay annaga aawadeen ahayd; dembiyadeenna aawadood ayuu waxan oo dhan u xanuunsaday, si uu dhiiggiisa qaaliga ah noogu furto Ilaah.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Markaas haddana hortayda ayaa la soo taagay kuwii aan doonaynin inay ka takhalusaan maalka dunidan si ay nafo halaagaysa u badbaadiyaan, iyagoo u diraya runta, halka Ciise uu Aabbaha hortiisa taagan yahay, oo ugu baryayo dhiiggiisa, silicdiisii, iyo dhimashadiisii iyaga aawadood; iyo halka rasuullada Ilaah ay sugayeen, iyagoo diyaar u ah inay u qaadaan runta badbaadisa si loogu shaabadeeyo shaabadda Ilaaha nool. Way ku adkayd qaar ka mid ah kuwa qirta inay rumaysan yihiin runta hadda jirta inay xataa sameeyaan wax intaas u yar oo ah inay dhiibaan rasuullada lacagtii Ilaah qudhiisu lahayd, ee uu amaah ahaan ugu dhiibay inay maamuleyaal ka ahaadaan.”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Markaas ayaa haddana hortayda la soo taagay Ciisihii silica badnaa, allabarigiisa iyo jacaylkiisii aadka u qotodheeraa, oo gaadhay heer uu naftiisa u bixiyo iyaga; dabadeedna nolosha kuwii sheeganayay inay ahaayeen xertiisii, kuwaas oo lahaa maal adduunyo, haddana u arkayay inay wax aad u weyn tahay inay gacan ka geystaan qaddiyadda badbaadada. Malaa’igtii ayaa tidhi, ‘Kuwan oo kale ma geli karaan samada?’ Malaa’ig kale ayaa ku jawaabtay, ‘Maya, weligood, weligood, weligood. Kuwa aan danaynayn qaddiyadda Ilaah ee dhulka joogta, marnaba kor kuma qaadi karaan gabayga jacaylka madaxfurashada ee sare.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Waxaan arkay in hawsha degdegga ah ee Ilaah dunida ka waday dhowaan xaqnimo lagu soo gaabin doono, iyo in rususha dheereeya ay si dhaqso leh ugu sii socdaan jidkooda si ay u baadhaan adhiga kala firidhsan. Malaa’ig baa tidhi, ‘Kulligood ma rusul baa? Maya, maya, rususha Ilaah farriin bay wataan.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Waxaan arkay in qaddiyadda Ilaah la carqaladeeyey oo la sharaf tiray, qaar safarayaal ah oo aan farriin Ilaah ka helin aawadood. Kuwaasu waa inay Ilaah u xisaab celiyaan doollar kasta oo ay ku bixiyeen safar meeshii aanay waajibkoodu ahayn inay tagaan; waayo lacagtaasu waxay gacan ka geysan kari lahayd qaddiyadda Ilaah, oo yaraanteeda aawadeed nafuhu way gaajoonayeen oo way dhinteen iyagoo u baahnaa cunto ruuxi ah, taasoo laga yaabay in loogu dhiibo rasuullada Ilaah ee loo yeedhay oo la doortay, hadday heli lahaayeen dhaqaalihii.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Gariirkii weynaa wuu billowday, wuuna sii socon doonaa, oo dhammaan kuwa aan doonaynin inay runta si adag u qabsadaan oo ay ugu istaagaan si aan leexleexad lahayn, oo Ilaah iyo qaddiisaba wax ugu huraan, waa la ruxi doonaa oo dibadda ayaa looga saari doonaa. Malaa’igtii waxay tidhi, ‘Ma waxaad u malaynaysaan in qofna lagu qasbi doono inuu wax huro? Maya, maya. Waa inay ahaataa qurbaan ikhtiyaari ah. Wax walba ayaa loo baahan doonaa si beerta loo gato.’—Waxaan Ilaah uga qayshaday inuu dadkiisa u tudho, kuwaas oo qaarkood tabar darnaayeen oo dhimanayeen.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Waxaan arkay in kuwa leh xoog ay gacmahooda ugu hawshoodaan, oo ay ku kaalmeeyaan taageeridda qadiyadda, ay xooggaas uga mas’uul ahaayeen si la mid ah sida kuwa kale uga mas’uul ahaayeen hantidooda.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Markaas ayaan arkay in xukunnada Ilaaha Qaadirka ah ay si degdeg ah u soo socdaan. Waxaan malaa’igta ka baryay inay afkiisa kula hadasho dadka. Wuxuu yidhi, ‘Dhammaan onkodka iyo hillaacyada Buur Siinay ma dhaqaajin lahaayeen kuwa aan lagu dhaqaajin runaha cad ee erayga Ilaah; mana farriin malaa’ig ahi toosin lahayd iyaga.’” Review and Herald, Abriil 1, 1850.