We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Waxaannu ku soo afmeeray maqaalkii hore tixgelin aan weli dhammaystirnayn oo ku saabsan waxsii‑sheegyadii Abrám iyo Bawlos, kuwaas oo sadarba sadar ka soo saara muddo 430 sano ah, oo ka kooban 30 sano oo ay raacaan 400 sano. Waxaan u malaynayaa inay jiraan qaar ka mid ah kuwa ku dhex jira dunida fiqiga oo laga yaabo inay 30‑ka sano u arkaan inay yihiin muddo ka dambaysa 400 sano, hase yeeshee marka si guud looga hadlayo, soddonka sano waxaa loo qoondeeyaa bilowga muddada. Ma 400 baa marka hore ah oo ay raacaan 30, mise 30 baa marka hore ah oo ay raacaan 400? Waa soddon ay raacaan afar boqol, waayo waxaa jira markhaatiyo badan oo caddaynaya muddo soddon sano ah, oo ku xidhan oo ay daba socoto muddo waxsii‑sheegid labaad.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yuusuf wuxuu jiray soddon sannadood markii uu bilaabay adeeggiisii Fircoon, sida ku qoran Bilowgii 41:46. Markaas waxaa billowday toddoba sannadood oo barwaaqo ah, kuwaas oo ay ku xigeen toddoba sannadood oo abaar ah. Yuusuf, isagoo ah astaan Masiixa, isagoo soddon jir ah, waxaa ku xigay laba xilli oo min 2520 maalmood ah. Markii Masiixu soddon jir ahaa, waxaa ku xigay laba xilli oo 1260 ah, kuwaas oo marka la isu geeyo noqda 2520; taas oo iyaduna ku xidhan toddoba goor oo saaran laba boqortooyo.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Daa’uud wuxuu jiray soddon sannadood markii uu boqor noqday, oo wuxuu boqornimada hayay afartan sannadood, sida ku qoran 2 Samuu’eel 5:4. Daa’uud wuxuu astaan u yahay Masiixa, oo markii Masiixu jiray soddon sannadood, waa la baabtiisay dabadeedna waxaa loo kaxeeyey cidlada afartan maalmood; kaddibna sarakiciddiisii, oo baabtiiskiisu astaan u ahaa, ayuu afartan maalmood ku hadhay isagoo xertiisii si shakhsi ah wax u baraya. Iskutallaabta dusheeda, baabbi’inta Yeruusaalem waxaa naxariis ahaan dib loogu dhigay afartan sannadood, taas oo barbar socota afartankii sannadood ee dhimashada cidlada bilowgii taariikhdooda axdiga.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Yexesqeel wuxuu jiray soddon sannadood markii loogu yeedhay inuu nebiga noqdo sida ku qoran Yexesqeel 1:1. Hadda waqti uma qaadan doono inaan ka hadlo muddadii ka dambaysay sannadkii soddonaad ee Yexesqeel, laakiin waxaan halkaan ku dari doonaa soo koobid gaaban oo AI ah oo ku saabsan xaqiiqooyinka la xaqiijiyey ee muddada ay adeeggiisu socday. “Waxsii sheegyada Yexesqeel waxay ka mid yihiin kuwa ugu saxda ah ee taariikhdooda loo cayimay Axdiga Hore, iyadoo 13 taariikhood oo gaar ah lagu bixiyey guud ahaan kitaabka. Kuwaas oo dhammi waxaa laga xisaabiyey sannadkii masaafurintii Yehooyaakiin (597 BCE oo ah sannadka 1aad), taasoo bixinaysa qaab-dhismeed taariikheed oo cad oo ku fidsan ku dhowaad 22 sannadood.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Ciise wuxuu jiray soddon sannadood markii la baabtiisay, dabadeedna axdiga ayuu kuwa badan la adkeeyey, hal toddobaad.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Masiixu-Diidka waxaa si nebiyad ahaan ah u xukuma qaabka Masiixa, oo sida Masiixu uu soddon sannadood ugu jiray diyaar-garowga qaadashada hawshiisa Wadaadka Sare ee Samada, muddadii nebiyadeed ee soddonka sannadood ah ee loo aqoonsaday masiixu-diidka waxay ahayd laga bilaabo ka qaadistii “maalinlaha” ee 508 ilaa 538, markii baabannimadii awood loo siiyey sidii wadaad sare oo been-abuur ah; sida Masiixa qudhiisa loogu subkay xoog markii la baabtiisay, waayo 1260-ka sannadood ee gudcurka baabannimada waxay la simnaanayaan 1260-kii maalmood ee iftiinka saafi ah ee Masiixa laga bilaabo baabtiiskiisa ilaa iskutallaabta, taas oo la jaanqaadaysa dhaawicii dhimashada lahaa ee baabannimada ee 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Midna kuma jiro xilliyadan hore ee laba-geesoodka ah ee ku bilaabma muddo soddon sano ah, oo ka horreeya tallaabadii ugu horraysay ee Abram ee geeddi-socodkiisii axdiga ee saddexda tallaabo lahaa. Sidaas daraaddeed, kan Abram ayaa ah kii ugu horreeya ee la xusay, in kastoo ay taas ahaan kari lahayd oo keliya ka dib markii lagu xaqiijiyey markhaatifurkii labaad ee Bawlos. Markii Bawlos qoray erayadiisii, wax sii sheegiddii 400ka sano ahayd waxay noqotay wax sii sheegid 430 sano ah, taas oo 30kii sano ee ugu horreeyey laga soocay muddadii ugu dambaysay ee wakhtiga.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Waxaan ku adkaysanayaa, anigoo ku salaynaya dabeecadda Masiixa, sida loogu matalay Alfa iyo Oomeega, in geeddi-socodka axdiga ee boqolka afartan iyo afarta kun, kuwaas oo ah oomeegada waxsii-sheegiddii laba-geesoodka ahayd ee Ibraam iyo Bawlos ee soddonka sano—oo ay ku xigto afar boqol oo sano—ay khasab tahay inay lahaato dhiggeeda u dhigma ee oomeegada taariikhda axdiga, taas oo ah taariikhda shaabadaynta boqolka afartan iyo afarta kun. Muddada soddonka sano ah, oo ay raacayso muddo kale oo ka soocan, waa in loo oofiyaa qaab aan waqti ku dabaqin, laakiin oofiya waxsii-sheegiddii aasaasiga ahayd ee Ibraam ee 430 sano. Way fiicnaan lahayd haddii aad mar kale akhrido weedhii hore, dabadeedna aad ku soo noqoto qodobkan oo aad halkaas ka sii waddo.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Ciise, Yuusuf, Daa'uud, iyo Yexesqeel dhammaantood waxay ku jireen soddon sannadood oo diyaar-garow ah oo loogu talagalay hawl astaan u noqon lahayd dadka Ilaah maalmaha ugu dambeeya. Yexesqeel nebiga, Yuusuf oo astaan u ah Masiixa wadaadka ah, iyo Daa'uud oo ah boqorka. Afar calaamadood, laakiin mid ka mid ah calaamadaha matalaya Wadaadka Sare ee Jannada wuxuu leeyahay wakiil bini'aadan ah iyo mid Rabbaani ah. Afartaas markhaati dhammaantood waxay waafaqsan yihiin soddonka sannadood ee Aabraam oo ay raacdo xilli nebiyadeed.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Masiix-diidku wuxuu ku jiray diyaar-garow soddon sannadood, dabadeedna waxaa la siiyey awood 1260 sannadood ilaa ay heshay dhimashadeedii ugu horraysay sannadkii 1798. Iyadu waa astaanta dhimashada labaad, waayo mar kale ayay dhimataa marka wakhtiga imtixaanku xirmo. Dhimashada labaad waa dhimasho weligeed ah. Innagu waxaynu u adeegnaa Badbaadiye sara kacay, maxaa yeelay Masiixu uma uusan dhiman weligiis, kumana uusan dhiman dhimashada labaad. Marka bogsado boogta dilaaga ah ee baabacyada, Muujintii cutubka saddex iyo tobnaad waxay caddeynaysaa in ay mar kale xukumi doonto 42 bilood, taas oo ka dhigan muddo nebiyadeed, iyada oo aan lahayn curiye waqti.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Markay iyadu ku soo sara kacdo sharciga Axadda, ciidanka ka hor imanaya hawsheeda waa kuwii la soo sara kiciyey dhammaadka saddexda maalmood iyo badhkii ee Muujintii kow iyo tobnaad. Laba quwadood oo la soo sara kiciyey, oo labaduba calammo yihiin—midda Sabtida maalinta toddobaad iyo middana qorraxda—ayaa noqda barta tixraaca ee dunida oo dhan, iyadoo aadanuhu samaynayo doorashadiisii ugu dambaysay ee nolosha ama dhimashada.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Sharciga Axadda, kan Masiixa ka geesta ah, oo sidoo kale ah bahalka, wuxuu matali doonaa midowga saddex-geesoodka ah ee masduulaagga, iyada lafteeda (bahalka), iyo nebiga beenta ah. Saddexdaas quwadood waxay ku midoobi doonaan ka gees ah kiniisadda Ilaah, taas oo la kor u qaadayo buuraha oo dhan ka sarreeya. Kiniisadda Ilaah ee guulaysatay waxay ku jirtaa diyaar-garow soddan sannadood ah, ma aha soddan sannadood oo macne toos ah leh, ee waa muddo nebiyadeed oo la aasaasay oo soddan ku lammaan tahay, taas oo weli sii jirta sidii wax sii sheegid ka dambaysay amarkii 1844, iyada oo caddaynaysa in dabaqidda wakhtiga nebiyadeed aanay mar dambe ansax ahayn. Way fududahay in la arko in soddan sannadoodku matalayaan muddo diyaar-garow u ah nebi, wadaad, iyo boqor, kuwaas oo, iyagoo ah kiniisadda guulaysatay, matali doona boqortooyada ammaanta. Afarta markhaati ee Ezekiel, Masiixa, Yuusuf, iyo Daawuud waxay matalaan awoodda boqortooyada Ilaah isla muddadaas uu baabasi iyo midowga saddex-geesoodka ahi dunida ugu hoggaaminayaan Armageddoon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Kaniisadda guulaysatay ayaa kor loo qaadaa marka sharciga Axadda laga hirgeliyo Maraykanka, oo sida ku cad markhaatiga Axdigii Hore iyo Axdigii Cusub, dadka axdiga leh ee ah boqolka iyo afartan iyo afarta kun waa inay noqdaan boqortooyo wadaaddo ah.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Idinkuna sidoo kale, sida dhagaxyo nool, ayaa laydinku dhisay guri ruuxi ah, wadaadnimo quduus ah, si aad u bixisaan allabaryo ruuxi ah oo Ilaah ka aqbali karo xagga Ciise Masiix. 1 Butros 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Wadaaddadu waa inay soddon jir ahaadaan markay bilaabayaan inay macbudka ka adeegaan, sidaas darteedna waxaa jira muddo waqti ah ka hor xeerka Axadda oo wadaadnimo lagu diyaarinayo inay u adeegto sidii qurbaan la ruxo oo ah midhaha ugu horreeya. Wadaaddada, kuwaas oo ah boqol iyo afartan iyo afarta kun, waxaa lagu metelaa reer Laawi habka daahirinta ee uu dhammaystiray Rasuulka Axdiga. Waxaa jira wakhti nebiyadeed oo horseeda xeerka Axadda, kaas oo hab daahirin ahi ku diyaarinayo adeeg quduus laga dhigay wakhtiga roobka dambe. Diyaargarowgu wuxuu ku dhammaadaa xeerka Axadda, sidaas darteed muddada soddonka ahi waxay metelaysaa diyaarinta wadaaddada, oo sidaasna ugu dhiganta da’da looga baahan yahay wadaad. Masiixu isagoo ah Wadaadka Sare wuxuu bilaabay adeeggiisa isagoo 30 jir ah, oo maxaa yeelay Yuusuf wuxuu astaan u yahay Masiixa, isaguna wuxuu bilaabay adeeggiisa isagoo soddon jir ah. Masiixa been-abuurka ahna wuxuu ku jiray 30 sannadood oo diyaargarow ah, sidaas darteed waxaan haynaa saddex markhaati oo muujinaya in muddo 30 sano ahi ay metelayso diyaarinta wadaadnimo.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Arrinta weyn ee dhowaan iman doonta waxay kala sooci doontaa kuwa aan Ilaah magacaabin, isaguna wuxuu heli doonaa adeeg nadiif ah, run ah, oo quduus laga dhigay, oo loo diyaariyey roobka dambe.” Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Walaashay White waxay si toos ah u baraysaa in mar kasta oo kaniisaddu daahir tahay, Ruuxa Waxsii sheegiddu firfircoon yahay. Markii arrinta weyn ay haramaha ka kala soocdo sarreenka, waxaad yeelan doontaan adeeg quduus laga dhigay oo ka kooban Ciise iyo Yuusuf oo wadaadka ah kaas oo ah Ilaahnimo iyo dadnimo labadaba, Ciise iyo Yexesqeel oo nebigii ah, Ciise iyo Daa’uud oo boqorkii ah. Kuwa la diyaariyo muddada lagu astaysay soddon sannadood, waxay ka mid ahaan doonaan boqol iyo afartan iyo afar kun, waxaana loo metelaa sidii nebiyo, wadaaddo, iyo boqorro. Saddexdaas qof ee aadanaha ah dhammaantood waa calaamado Kitaabiga ah oo matala shaqada Masiixa ee ah nebi, wadaad, iyo boqor; sidaas darteed tirada soddon waxay noo oggolaanaysaa in aynu ka soo saarno in mid kasta oo ka mid ah saddexdan qaybood ee lagu soo saaro calaamadaha Kitaabiga ah, kuwaas oo la diyaariyey soddon sannadood, marka lala mideeyo Masiixa, ay metelaan isu-keenidda Ilaahnimada iyo dadnimada. Sidaas awgeed, wadaaddadaas lagu diyaariyo muddada astaan ahaan loo sheegay ee soddonka sannadood ah waxaa loo metelaa sidii calanka Ilaahnimada oo lagu daray dadnimada.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Afartanka iyo afarta bilood ee qubayska dhiigga ee ugu dambeeya ee baadariga ayaa dhacaya inta Masiixu dadka dhex socdo afartan iyo laba bilood isagoo ku jira shakhsiyadda xertiisa. Afartan iyo laba bilood oo addoonsi iyo dulmi ah, oo ku dhammaanaya samatabbixin, sida ay u matalaan afarta boqol iyo soddonka sannadood ee wax sii sheegidda laba-geesoodka ah ee Aabraam. Afarta boqol ee sannadood ee Aabraam waxay ku dhammaadaan samatabbixintii Badda Cas, taas oo ah tusaale Kitaabka Quduuska ah oo caadi ah oo muujinaya xidhitaanka wakhtiga tijaabada, dhammaadka afartan iyo labada bilood ee astaan ahaan loo nisbeeyo baadariga.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Afartan iyo laba bilood waxay ka dhigan yihiin wakhtiga tijaabada laga bilaabo sharciga Axadda ee Maraykanka ilaa albaabka nimcadu u xidhmo aadanaha. Hase ahaatee, muddadaas 42-ka bilood ah, ka dib xilli soddon sano ah oo diyaar-garow ah, Masiixu wuxuu ku adkaynayaa axdiga qofka hadhaaga ku jira. Wadaadka been-abuurka ah ee ka gees ah Masiixa wuxuu gaadhaa dhammaadkiisa ugu dambeeya isla meeshii Masiixu ku dhintay xaggiisa, taas oo ah isla meeshii Fircoon, boqorkii Masar, ku dhintay xaggiisa. Buur Karmel nebiyadii Bacal waa lagu laayay, sidaas darteedna waxay aqoonsanaysaa dhimashada nebiga beenta ah waqtiga sharciga Axadda. Waqtiga sharciga Axadda, waxaa jira nebi been ah oo markaas la dilo, masduulaagii oo uu Fircoon matalo, iyo bahalkii oo uu baabanimadu matasho. Kuwan oo dhan waxaa lagu metelayaa waqtiga sharciga Axadda iyagoo colaadi ka dhexayso wadaaddadii, boqorradii, iyo nebiyadii Ilaah. Kaniisaddu waa la daahiriyaa wax yar ka hor sharciga Axadda, hibada waxsii sheegidduna waa la soo celiyaa—islaba meeshii nebiga beenta ahi ku dhinto. Wixii intaas ka dambeeya, dagaalku wuxuu ku saabsan yahay farriinta nebinnimo ee runta ah ama tan beenta ah.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Muddada astaanleyda ah ee 30-ka sano ahi waxay ka dhigan tahay waqti ka horreeya sharciga Axadda. Muddadaasu waa wakhti diyaar-garow u ah wadaaddada, waayo Masiixu wax walba ayuu tusaale ugu yahay, maxaa yeelay kuwanu waa kuwa Wanka raaca. Gudaha 30-kii sano ee ugu horreeyey ee waxsii sheegidda Ibraahim, axdigii waa la dhisay, sidaas darteedna waxaa lagu gartaa in wax kasta oo muddada diyaar-garowga ee wadaaddadu ay ka dhigan tahay, ay tahay muddada uu Rabbigu ku cusboonaysiinayo axdigiisa boqolka iyo afar iyo afartan kun, sida uu tusaale ahaan u muujiyey taariikhda alfa ee Ibraahim. Muddadaasu waa wakhti diyaar-garow u ah wadaaddada bilaaba inay adeegaan marka sharciga Axaddu yimaado, markay gaadhaan da’da soddon jirka, xilligaas oo lagu subko Ruuxa Quduuska ah sidii Masiixa loogu subkay baabtiiskiisii. Run kale oo laga soo saari karo taariikhda alfa ee Ibraahim waa in wax kasta oo muddada u horseedaysa sharciga Axadda ay ka dhigan tahay, ay tahay inay noqoto mid aad u weyn, waayo omega had iyo jeer way ka xoog badan tahay alfa. Sharciga Axaddu waa omega-ga uu matalo Oktoobar 22, 1844, iskutallaabta, Kormariddii Masar, iyo wixii la mid ah.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Sharciga Axadda wuxuu u taagan yahay dhammaadka xilliga uu astaan ahaan u matalayey muddada soddonka sano ah. Waxaa hore loogu sii muujiyey ku dhowaad sheeko kasta oo waaweyn oo badbaado la xidhiidha, sidoo kalena waa dhammaadka taariikhda axdiga ee qoom la doortay oo ka bilaabatay Abram. Iyada oo ay jirto caddaynta noocaas ah ee miisaanka nebinnimo ee ku saabsan dhammaadka xilligaas, iyo ujeeddada culus ee xilliga laftiisa, maxay noqon lahayd barta bilowgu?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Waxaa jira xilli nebiyadeed oo lagu matalay soddon sannadood, kaas oo markhaatiyaal tiro badan ay ku muujinayaan inuu ku dhammaado sharciga Axadda. Halkaas marka la gaaro waxaa xiga xilli kale oo lagu matalay qiyammo tirooyin kala duwan leh, mid kasta oo ka mid ah xilliyadaasuna wuxuu soo bandhigayaa markhaati ku saabsan xariiq taariikheed oo nebiyadeed oo raaca sharciga Axadda. Qaar ka mid ah xilliyadaas waxay matalayaan xariiqda gudaha ee taariikhda kaniisadda, qaar kalena xariiqda dibadda ee dunida u sii socota Armageddoon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Waxaa laga yaabaa inay habboon tahay marxaladdan in aynu is xusuusinno in aynu diidnay adeegsiga wax sii sheegis kasta oo waqtiyeed ee maalmaha ugu dambeeya si ay u matasho taariikho la aqoonsan karo, ilaa maalinta iyo saacadda lagu dhawaaqo dhammaadka belaayooyinka. Waxaan u adeegsan doonaa Daanyeel cutubka laba iyo tobnaad si aan u muujiyo qodobkayga ah inaanan mar dambe dabaqin waqtiga wax sii sheegidda. Cutubka laba iyo tobnaad waxaa ku jira saddex aayadood oo tilmaamaya waqtiga wax sii sheegidda.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Oo anna waan maqlay ninkii maro wanaagsan ku labisnaa, oo dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markii uu dhammeeyo kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Oo laga bilaabo wakhtiga allabariga joogtada ah la qaadi doono, oo karaahiyada baabba’ keenta la taagi doono, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Daanyeel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Waxaa barakaysan kii samra oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Daanyeel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Kuwa Milleritesku waxay si sax ah u fahmeen mid kasta oo ka mid ah saddexdan aayadood. Saddexdan waxsii sheegyona waa qayb ka mid ah runta matasha aasaasyada. Hase yeeshee fahamkii Millerite ee aayadahan wuxuu ku salaysnaa ku-dhaqanka mabda’a maalin sannad u dhigma. Maadaama “wakhti dambe uusan jiri doonin,” aayadahani waa inay lahaadaan adeegsi kale, waayo waxsii sheegyada oo dhan waxay ka hadlayaan muddada roobka dambe. Aayadahani waa inay lahaadaan faham ku saabsan roobka dambe oo aan adeegsan wakhti si farriin loo abuuro, isla markaana aan ka hor imanayn fahamkii Millerite ee aayadahan. Aragtida saxda ah ee Millerite ee aayadda dhexe ee saddexdan aayadood, (aayadda kow iyo tobnaad), waa in ay matasho muddo laba-geesood ah, oo ka bilaabmaysa muddo soddon sano ah, taas oo ay ku xigto 1260 sano. Aayadda kow iyo tobnaad waxay tilmaamaysaa muddada soddonka sano ah ee ka horraysa sharciga Axadda, sida ay u matasho taagidda karaahiyada baabba’da.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daanyeel laba iyo tobnaad waa cutubka ku jira Erayga Ilaah oo soo bandhigaya habka daahirinta ee dadka Ilaah, kaas oo dhaca maalmaha ugu dambeeya wakhtiga dhammaadka marka wax sii sheegid ka mid ah kitaabka Daanyeel la furo shaabaddiisa. Aayadda kow iyo tobnaad waxa aynu ka helaynaa wax sii sheegid ay hormuudayaashu si sax ah u fahmeen inay tahay muddo soddon sano ah oo horseedaysa muddo 1260 sano ah. Cutubka laba iyo tobnaad, saddexda wax sii sheegid ee ku jira aayadaha toddobaad, kow iyo tobnaad, iyo laba iyo tobnaad dhammaantood waa la shaabadeeyey ilaa wakhtiga dhammaadka. Wakhtiga dhammaadka, saddexdaas wax sii sheegid waa in shaabaddooda la furaa, waayo Erayga Ilaah marna ma fashilmo. Isla cutubkaas gudihiisa ayaa lagu soo bandhigay sawirka ugu cad ee xidhitaanka wakhtiga imtixaanka aadanaha ee Kitaabka Quduuska ah; sidaas darteed cutubka laba iyo tobnaad, si dhab ah oo si gaar ahba, waxa uu tilmaamayaa dhammaadka Adventism-ka in ka badan bilowgiisa.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Saddex waxsii oo ku jira Daanyeel cutubka laba iyo tobnaad ayaa lagu shaabadeeyey isla tuduca Qorniinka ee ay shaabadeynta iyo furfuristu ka hesho qeexiddeeda weyn ee waxsii sheegidda. Saddexdaas waxsii waxay furfurmaan taariikhda boqolka afartan iyo afarta kun, waayo Alfa iyo Oomeega had iyo jeer waxay ku muujiyaan dhammaadka wax, bilowga wax la socda. Waxa lagu furfuray saddexda xilli ee waxsii sheegidda ee cutubka laba iyo tobnaad waxay matalaan furfuristii ugu dambaysay ee Erayga waxsii sheegidda ee Ilaah. Furfuristaas waxaa lagu soo bandhigay Muujintii cutubka koowaad markii Muujintii Ciise Masiix la furfuray, wax yar ka hor xidhitaanka wakhtiga nimcada. Aayadda kow iyo tobnaad ee Daanyeel laba iyo tobnaad waa dhiggeeda sawirkii ugu horreeyey ee Aabraam iyo Bawlos ee waxsii laba-geesood ah oo ku bilaabatay muddo soddon sannadood ah.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Saddexda waxsii-sheeg ee ku jira Daanyeel laba iyo tobnaad waa waqtiyo astaan ah oo la furfuro wakhtiga ugu dambeeya ee dhammaadka, furfuridduna waxay keentaa daahirinta ugu dambaysa ee dadka Ilaah. Midka koowaad ee saddexdaas waxsii-sheeg waxaa bixiya Masiixa qudhiisu, oo marka uu waxsii-sheegga soo bandhigayo wuxuu dul taagan yahay biyaha isagoo huwan dhar linen ah, taasoo tilmaamaysa dhammaadka muddo waxsii-sheeg ah oo lagu matalay 1260 sannadood, isla markaana qeexaysa dhammaadka muddadaas inuu yahay dhammaadka kala firdhinta xoogga dadka Ilaah. Dadka Ilaah ee maalmaha ugu dambeeya waa boqol iyo afar iyo afartan kun, iyaguna way kala firdheen.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Masiixu keliya kuma taagna biyaha isagoo ka jawaabaya su’aal, ee su’aashuna waxay ku bilaabmaysaa erayadan: “Ilaa goorma?” “Ilaa goorma?” waa astaan nebiyadeed oo sidoo kale Ciise lagu weyddiiyo markii aayadda saddex iyo tobnaad ee Daanyeel siddeed lagu weyddiinayo su’aasha ah, “Ilaa goorma?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Mid baa ku yidhi ninkii hu’ linen ah xidhnaa, oo dul taagnaa biyihii webiga, Ilaa goormay ahaan doontaa dhammaadka waxyaalahan yaabka leh?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Oo anna waxaan maqlay ninkii dharka wanaagsan ku huwanaa, kaas oo dul taagnaa biyihii webiga, markuu gacantiisa midig iyo gacantiisa bidixba samada u taagay, oo ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markuu dhammeeyo kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Su’aasha loo soo jeediyey Ciise, oo lagu matalay ninkii maro wanaagsan huwan ee ku jiray riyadii webiga Xiddeqel, waa, “Ilaa goormay ahaan doontaa dhammaadka waxyaalahan yaabka leh?”; riyadiina webiga Ulay Ciise, oo lagu matalay Palmoni (kan quduuska ah ee gaar ah), waxaa la weyddiiyey, “Ilaa goormay ahaan doontaa riyada ku saabsan qurbaanka joogtada ah, iyo xadgudubka baabba’a keena, si meesha quduuska ah iyo ciidankaba loogu dhiibo in cagaha lagu tunto?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Walaashii White waxay sheegaysaa in riyooyinkii Daanyeel lagu siiyey agagaarka webiyada waaweyn ee Shincaar ay hadda ku jiraan geeddi-socodka rumoobiddooda, waxaana la xiriirinaya labada riyo ee webiyada in Ciise la weydiiyo “su’aasha” nebiyadeed, taas oo mar walba soo saarta sharciga Axadda inuu yahay “jawaabta.” Hase ahaatee, labada jawaaboodba waxaa lagu soo bandhigayaa macnaha wakhtiga nebiyadeed, kaas oo dhammaaday 1844. Hormuudkii hore si sax ah bay u aqoonsadeen jawaabta su’aasha cutubka siddeedaad iyo riyadii webiga Ulay, waxayna fahmeen in 1798 ay ahayd goortii ay dhammaatay kala firdhinta xoogga dadka Ilaah. Laakiin 1844 ka dib, markii “ku-dabqaadista wakhtiga” ee Erayga nebiyadeed ee Ilaah dhammaatay, su’aasha nebiyadeed ee ah “Ilaa goorma?” waxay dib u caddaynaysaa fahamkii hormuudka sida “ilaa 2300 maalmood markaas quduuska waa la nadiifin doonaa xilliga dhow ee sharciga Axadda” iyo “wax walba” oo ka mid ah “yaababka” ku jira riyadii ugu dambaysay ee Daanyeel waa la dhammaystiri doonaa, marka ay dhammaato kala firdhinta dadka quduuska ah muddada saddex maalmood iyo badh ee astaan ahaan ah.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Aragtida webiga Xiddeqel ee saddexda cutub ee ugu dambeeya ee Daanyeel iyo aragtida webiga Uulay ee cutubyada toddobaad ilaa sagaalaad, Sister White waxay ku aqoonsatay inay yihiin “webiyada waaweyn ee Shinaar.” Dhammaan culimada taariikhda iyo kitaabiga ahi waxay aqoonsan yihiin in ay jiraan laba webi oo keliya, oo labaduba yihiin webiyo waaweyn, kuwaas oo lala xiriiriyo Shinaar. Labadaas webi waa Tigris (Xiddeqel) iyo Yufraad. Webiga Uulay ma aha Yufraadkii Shinaar; waa marin-biyood yar oo gacanta lagu sameeyey oo ku yaal Faaris, ee ma aha Shinaar. Webiga Uulay ee aragtida ku jirta aasaaska iyo tiirka dhexe ee Adventism-ka kuma yaallo Shinaar, hase ahaatee nebiyaddu waxay Uulay ku aqoonsataa inuu yahay Yufraad, mid ka mid ah webiyada waaweyn ee Shinaar.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Aragtida Hiddeqel waxay soo bandhigaysaa taariikhda dibadda ee masduulaagga, bahalka, iyo nebiga beenta ah oo dunida ku hoggaaminaya Armageddoon, halka aragtida Ulaay ay matalayso shaqada Masiixa ee ku midaynaya Ilaahnimadiisa iyo dadnimada aadanaha. Si nebinnimo ahaan ah, waxyigu wuxuu webiga Ulaay u adeegsadaa markhaati labaad oo la socda Webiga Yufraad si loo aqoonsado shaqada uu Masiixu ku dhammaystiray isku xidhka Ilaahnimadiisa iyo dadnimada.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Yufraadis iyo Tigris labaduba waxay ka soo bilaabmeen Ceeden, waxayna dhex maraan dhererka taariikhda axdiga. Markay ku qulqulaan tiirka dhexe ee Adventism-ka Oktoobar 22, 1844, Yufraadis waxaa lala midaynayaa kanaalka Ulai ee dadku sameeyeen si uu u matalo isu-geynta Ilaahnimada iyo aadannimada, taas oo lagu dhammaystiro ku-dhaqanka rumaysadka ee kuwa lagu metelay boqol iyo afar iyo afartan kun. Ulai wuxuu matalaa imtixaan ku saabsan awoodda Erayga nebiyadeed ee Ilaah, waayo wuxuu dhigaa awoodda Ellen White—iyada oo aqoonsanaysa webiga Faaris ee Ulai inuu yahay mid ka mid ah webiyada waaweyn ee Shinar—inay ka hor timaaddo khubarada dunida.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Astaanta webiga Ulaay waxay matalaysaa imtixaan ku saabsan erayga dadka ama Erayga Ilaah. Dadku ma saxan yihiin, mise erayada ay Sister White soo bandhigtay baa sax ah? Webiga Ulaay ma wuxuu metelaa hal webi oo ku yaal Faaris, mise wuxuu metelaa webi nebiyadeed oo ka kooban biyo ka yimid Ceeden oo ku dhex qasmay biyaha dadka?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Waxaa laga yaabaa in xalal badan loo heli karo dhibaatadan aan soo qaaday, laakiin waxaan soo bandhigi doonaa fikrado qaar si aad u aragto qodobkayga. Taariikhyahannada iyo fiqiyahannada adduunyadu ma saxan yihiin, halka Sister White ay qaldan tahay? Qofna kama doodo in “webiyada waaweyn ee Shinar” ay yihiin Tigris iyo Yufraad. Haddaba, marka Sister White ay webiga Ulai ee Faaris ku tilmaamayso webi weyn oo Shinar ah, ma nebiyad been ah bay tahay? Mise, ma nebiyad run ah bay tahay oo qalad samaysay? Immisa qalad ayuu nebi run ahi geli karaa ka hor intaanu ka tallaabin xadka oo uusan noqon nebi been ah? Mise, taariikhyahannadu ma khaldan yihiin? Mise, iyadu dhab ahaan ma saxan tahay? Mise, taariikhyahannada iyo Sister White labaduba ma saxan yihiin? Waxaan dhibaatadan u soo qaaday ujeeddada ah in sharraxaadda dhibaatadani ay noqoto qodob dheeraad ah oo ku saabsan ninkii dharka wanaagsan qaba, ee webiga dul taagan, oo la weyddiiyey, “Ilaa goormee?” labadaba aragtida webiyada Hiddeqel iyo Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Cutubka siddeedaad ee Daanyeel, Daanyeel wuxuu joogaa Suusa oo ku taal Faaris, Suusana waxay ku taallaa webiga Ulaay, kaas oo, sababo la xiriira nidaamka beeraha, ka kooban webiga dabiiciga ah iyo weliba taxane biyo-mareenno macmal ah. Marka Ulaay uu sii qulqulo qiyaastii boqol iyo konton mayl oo kale, wuxuu ku xirmaa meesha ay ku kulmaan webiyada Dijla iyo Furaat. Dijla iyo Furaat, oo ka soo bilowday Ceeden, ugu dambayntii way isku biiraan, oo markay sidaas isu galaan, webiga Ulaay ee ka imanaya Faarisna isla goobtaas ayuu ku xirmaa. Marka webiga Ulaay uu ku biiro nidaamka dhul-biyoodka ee Dijla meesha ay ku kulmaan Dijla iyo Furaat, Ulaay wuxuu ka mid noqdaa biyaha ka kooban webiyada waaweyn ee Shincaar. Taariikh-yahannadu waa sax, sidaas oo kalena Walaashii White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Marka Sister White ay aqoonsanayso aragtida Ulay ee cutubka siddeedaad, waxay aqoonsanaysaa webi caan ku ah nidaamkiisa biyo-mareennada macmalka ah ee isku xidha webiyada Tigris iyo Euphrates, kuwaas oo matala laba xilli oo min 2520 sannadood ah, kuwaas oo ku dhammaaday 1798 iyo 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Magac hore oo webiga Tigris loo yiqiin wuxuu ahaa Hiddeqel, waxaana marka loo eego Yufraad si gaar ah nebiyannimo ahaan loogu qeexay in labada webi ay la xidhiidhaan Ashuur iyo Baabuloon, kuwaas oo sidoo kale lagu aqoonsaday inay yihiin laba libaax oo loo diray inay karbaashaan idaha Ilaah. Labadaas quwadood ee wax baabbiʼiya waxay sii asturiyeen labada quwadood ee wax baabbiʼiya ee Roomaankii jaahiliga ahaa iyo Roomaankii baadariga ahaa, kuwaas oo calaamado u ah nin iyo naag, ama kaniisad iyo dawlad. Roomaankii jaahiliga ahaa wuxuu ahaa ninka matalaya xeeldheeraanta dawladnimada, Roomaankii baadariga ahaana waa naagta nijaasta ah ee xeeldheeraanta kaniisadnimada. Ashuur wuxuu ahaa ninka, Baabuloonna naagta marka loo eego xidhiidhkooda nebiyannimo; sidaas darteedna Tigris waxaa lagu aqoonsanayaa ninka, Yufraadna naagta.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Webiga Tigris waa webiga siyaasadda dawladeed oo gaadhay ilaa 1798, Efratena oo ah webiga maamul-diimeedka wuxuu gaadhay ilaa 1844. Efratigu waa inuu gaadhaa ilaa 1844, waayo farriintii 1844 waxay ku saabsanayd Baabuloon, (Efratiga) taas oo mar kale dhacday 1844. Sida Efratigu u soo saaray biyo-dhac 1844, webiga Ulai, kaas oo isaguna ku biiray isu-tagga webiyada isagoo astaan u ah shuqullada aadanaha, ayaa la midoobay biyaha webiga kale. Webiga siyaasadda dawladeed waxaa lagu xannibay 1798, markaas oo awooddii madaniga ahayd laga qaaday quwaddii baadariga. Isla sannadkaas ayay Maraykanku bilaabaan inay xukumaan sidii bahalka dhulka iyo boqortooyadii lixaad ee waxsii sheegidda Kitaabka Quduuska ah. Webiga Tigris waxaa lagu xannibay 1798, si qumman goobta uu dawladdu ugu dambayntii dunida oo dhan ugu khasbi doonto inay jebiyaan xannibaadda, taas oo hadda dib u haysa daadadka silicdilka baadariga ee ku soo fool leh inay dunida ku fatahaan sidii daad aad u xoog badan. Derbigaas, ama xannibaaddaasi, waa derbiga kala-sooca kaniisadda iyo dawladda.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Sannadkii 1844, labadaba Webiga Furaat iyo Ulay waxay tilmaamayaan in farriintii 1844 ay tahay dhiciddii Baabuloon, isla markaana ay tahay hawshii qudheeda ee Masiixu bilaabay 1844, markuu, isagoo ah Rasuulka Axdiga, ka nadiifiyey biyaha Baabuloon iyo shuqullada aadanaha dad la doonayey inay galaan meeshiisa quduuska ah—dad u baahnaa in la nadiifiyo ka hor intaanay gelin Quduuska ugu Quduusan. Nadiifintii ugu dambaysay ee dadkaas waxaa lagu dhammaystiray roobkii ku da’ay hoos imanaya farriintii Qaylada Saqda-dhexe, dhibcahaas roobka ee farriinta Qaylada Saqda-dhexe na waxaa laga miiqay biyaha webiga Tigris, sida ay Milleriyiintu u aqoonsadeen Rooma baadariga ah iyo 1798, iyo sidii ay u aqoonsadeen dhiciddii Baabuloon oo loogu nadiifiyey farriinta ka hor albaabka xidhmay, ama waxaad odhan kartaa—in lagu nadiifiyey roobkii ka yimid biyihii la miiqay ee webiyada Ulay, Tigris, iyo Furaat, iyagoo soo bandhigay farriinta Daanyeel 8:14, oo fuliyey farriintii Qaylada Saqda-dhexe ka hor furitaankii Maalinta Kafaaraggudka ee astaanta ka sarraysa.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Markii Masiixu uu ku taagan yahay biyaha Xiddeqel aayadda toddobaad ee cutubka laba iyo tobnaad ee Daanyeel, wuxuu ku taagan yahay biyaha Tiigris, oo ah biyaha xeelad-dawladeed ee ku jira muujinta qeexaysa dhaqdhaqaaqyada ugu dambeeya ee xeelad-dawladeedka aadanaha ee horseedaya dhammaadka wakhtiga nimcadu furan tahay. Wuxuu halkaas u taagan yahay isagoo ka jawaabaya su’aasha aayaddii ka horraysay, sidaas oo kale sida ku jirta muujintii Webiga Ulaay, ninkii dharka lihi, oo halkaas ah Palmóoni, Kan Tirada Yaabka leh, uu u bixiyo jawaab su’aal ku taal aayaddii ka horraysay. Labada dhacdoba, wada hadalku waa wada hadal samawi ah oo u dhexeeya malaa’igaha iyo Masiixa, oo labadaba su’aashu waa, “Ilaa goormee?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Jawaabtu waa ilaa 2300 maalmood; cutubka siddeedaad iyo cutubka laba iyo tobnaadna waa “wakhti, wakhtiyo, iyo badh.” Jawaabta waxaa loo fahmay 2300 sannadood iyo 1260 sannadood, laakiin sannadkii 1844 Ilaah wuxuu saaray reebid ku saabsan ku-dhaqanka wakhtiga gudaha farriinta nebiyadeed, waayo wakhti dambe ma jiro. Waa maxay jawaabta Palmooni, Ninkii ku lebisnaa maro wanaagsan, uu u hayo jiilkiisa ugu dambeeya? Su’aasha ah “Ilaa goorma?” ayaa lagu muujiyey markhaatiyaal badan si loo aqoonsado in sharciga Axadda uu yahay jawaabta su’aashaas; haddaba ma sharciga Axadda ayaa quduuska lagu daahiriyaa, oo ma “yaababkan oo dhan” ayaa lagu dhammeeyaa sharciga Axadda? Maxay yihiin “yaababka” lagu dhammeeyo sharciga Axadda, goormase “yaababkaas” bilaabmeen?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Markaas aniga Daanyeel ah ayaan eegay, oo bal eeg, laba kale ayaa taagnaa, midna dhinacan qarkiisa webiga, kan kalena dhinaca kale ee qarkiisa webiga. Midkoodna wuxuu ku yidhi ninkii dhar wanaagsan xidhnaa oo dul taagnaa biyihii webiga, Ilaa goormee ayay ahaan doontaa dhammaadka waxyaalahan yaabka leh?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Oo waxaan maqlay ninkii dhar wanaagsan oo linen ah huwanaa, kii ku dul taagnaa biyihii webiga, markuu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo ku dhaartay Kan weligiis nool, in ay ahaan doonto wakhti, wakhtiyo, iyo badh; oo markuu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Su’aasha astaanleyda ah ee “Ilaa goorma?” waxay calaamad u tahay sharciga Axadda, malaa’igtuna ma ay weyddiin goorma ayuu yahay sharciga Axaddu, balse waxay weyddiisay goorma ay tahay dhammaadka yaababka. “Yaababka” waxay ku dhammaadaan sharciga Axadda, haddaba maxay yihiin yaababkaas u horseeda sharciga Axadda? Ama si ka sii gaar ah, maxay yihiin “yaababka” lagu matalay riyada lagu bixiyey Hiddeqel agtiisa, ee lagu matalay cutubyada tobnaad ilaa laba iyo tobnaad? Haddii aynu go’aamin karno waxa “yaababku” yihiin, waxaynu heli karnaa goorta ay “yaababku” bilaabmaan. Daniel 10, Jibriil si gaar ah ayuu u caddeeyaa waxa ujeeddadiisu ahayd la macaamilkiisii Daanyeel intii lagu jiray riyada.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Haddaba waxaan u imid inaan ku fahamsiiyo waxa dadkaaga ku dhici doona maalmaha ugu dambeeya, waayo aragtidu weli waxay u taal maalmo badan. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Jibriil wuxuu u yimid inuu dadka Ilaah fahamsiiyo waxa ku dhici doona maalmaha ugu dambeeya. In la qiyaaso in waxsii sheegyada ku jira Daanyeel laba iyo tobnaad ay si sax ah u fahmeen Milleriyiintu, haddana qirashadaas loo adeegsado in lagu diido ku-dhaqanka cutubkaas ee maalmaha ugu dambeeya—taasu waa in la burburiyo ujeeddadii uu Jibriil si cad u sheegay. Marka Jibriil ka bilaabo qiso waxsii sheegid ah aayadda koowaad ee cutubka kow iyo tobnaad ilaa aayadda saddexaad ee cutubka laba iyo tobnaad, taariikhda halkaas lagu matalay waa faahfaahinta dibadda ee waxsii sheegidda ee sida masduulaagga, bahalka, iyo nebiga beenta ah ay dunida ugu hoggaamiyaan Armageddoon. Cutubka dhexdiisa waxaa ku jira tuducyo tilmaamaya in dadka Ilaah la silcinayo, laakiin taariikhda cutubka kow iyo tobnaad ugu horrayn waa muujin dibadeed. Tani waxay ka dhigan tahay in cutubka tobnaad iyo cutubka laba iyo tobnaad ay yihiin alfa iyo omega ku dhex jira araggii ugu dambeeyey ee Daanyeel, waayo si ka duwan cutubka kow iyo tobnaad labaduba waxay qeexayaan farriin gudaha ah oo tilmaamaysa shaabadaynta boqol iyo afartan iyo afarta kun. Cutubka dhexe waa kacdoonka aadanaha sida uu u metelo boqorka woqooyi, baadariga Rooma, halka alfa, oo ah cutubka tobnaad, iyo omega, oo ah cutubka laba iyo tobnaad, ay tilmaamayaan waayo-aragnimada gudaha ah ee boqolka iyo afartan iyo afarta kun ee maalmaha ugu dambeeya. Saddexda cutubba waxay u horseedaan xidhitaanka albaabka nimcada; cutubka alfa wuxuu ka bilaabmaa cabsida Ilaah oo kala soocda laba nooc oo caabudayaal ah, dhammaadka cutubkana Daanyeel waxaa la siiyaa labanlaab awood ah, sidaasna waxaa lagu aqoonsanayaa farriimaha malaa’igta kowaad iyo tan labaad. Cutubka laba iyo tobnaad waa cutubka omega, wuxuuna tilmaamayaa farriinta xukunka ee malaa’igta saddexaad.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Cutubka kow iyo tobnaad wuxuu faahfaahinayaa fallaagada aadanaha laga bilaabo burburkii Yeruusaalem ilaa xidhitaanka nimcada, taas oo sida ay sheegtay Sister White ay tahay tusaale muujinaya xidhitaanka nimcada dhammaadka dunida. Daanyeel 11 wuxuu ka bilaabmaa burburkii Yeruusaalem, waayo Daanyeel wuxuu ka mid ahaa kuwii Baabuloon loo kaxaystay intii lagu jiray burburkii saddex-geesoodka ahaa ee Yeruusaalem, kaas oo astaan u ahaa burburkii isla magaaladaas ee dhacay sannadkii 70 AD, dabadeedna mar kale maalmaha ugu dambeeya sida dunidu u matalayso.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Laba ba burbur oo sugan oo Yeruusaalem ku dhacay isla maalinta sannadka, iyagoo u kala fogaa lix boqol iyo lixdan iyo shan sannadood. Labadaas burbur waxay ku dhaceen magaalada meeshii Sanduuqa Axdigu ay ahayd inuu yaallo. Shiiloh waxay lahayd isla astaamaha nebinnimo, waxayna u taagan tahay burburkii ugu horreeyey ee magaalo ay joogtay, ama ay ahayd inay joogto, joogitaanka Ilaah. Markay Sister White adeegsato burburka Yeruusaalem sida astaan u ah burburka maalmaha dambe, waxay ka faalloonaysaa khudbaddii Masiixa ee ku saabsan burburka Yeruusaalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shiiloh, burburintii Yeruusaalem ee hoos timid Nebukadnesar iyo Tiitos waa saddex markhaati oo ku saabsan maalmaha ugu dambeeya sida ay u metelaan burburinta magaalada Ilaah. Shiiloh waa farriinta malaa’igta kowaad oo baraysa in Ilaah laga cabsado, wax uu Eli samayn waayay, oo ammaantiisa la siiyo, wax uu Eli samayn waayay, waayo saacaddii xukunkiisu way timid. Farriinta malaa’igta labaad waa meesha aynu ka helno labanlaabid sida ay u metelaan Nebukadnesar iyo Tiitos. Burburinta saddexaad ee Yeruusaalem, maalmaha ugu dambeeya, waa dhammaadka wakhtiga imtixaanka, kaas oo ah dhammaadka xukunka.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Cutubka kow iyo tobnaad waa taariikhda dibadda ee farriimaha saddexda malaa’igood. Waxa uu dhex yaallaa araggii kala-sooca ee cutubka tobnaad iyo saddexdii taabasho ee awood-siinta ahaa ee dhacay maalintii laba iyo labaatanaad ee araggii Daanyeel. Taas macnaheedu waa in cutubka laba iyo tobnaadna uu sidoo kale ka hadli doono sheekada gudaha ee waxa ku dhaca dadka Ilaah maalmaha ugu dambeeya. Waxa kale oo ay ka dhigan tahay in iftiinka ku jira cutubka laba iyo tobnaad uu laba iyo labaatan jeer ka dhalaal badan yahay iftiinka ku jira cutubka tobnaad.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Araggii Ulaay dhexdeeda, Masiixa waxaa kaloo la weyddiiyey, “Ilaa goormee?” Laba-iyo-tobankii aayadood ee ka horreeyey su’aasha ku jirta aayadda saddex-iyo-tobnaad, waxay tilmaamayeen taariikh nebiyeed dibadeed oo matalaysay faahfaahin muhiim ah oo ku saabsan quwadaha waxsii sheegista Kitaabka Quduuska ah. Laba-iyo-tobankaas aayadood waxay si fudud u soo celinayeen oo u sii ballaadhinayeen taariikhdii lagu matalay cutubka toddobaad. Taariikhda nebiyeed ee lagu soo bandhigay aayadahaas waxaa mar kale lagu soo celiyaa oo lagu sii ballaadhiyaa cutubka kow iyo tobnaad, iyadoo laga bilaabayo wakhtigii reer Maaday iyo Faaris. Nuska dambe ee cutubka siddeedaad iyo dhammaan cutubka sagaalaad waa matalaadda dadka Ilaah ee maalmaha ugu dambeeya ee uu sameeyey nebi Daanyeel. Muujintii taariikhda nebiyeed ee laga helayo araggii webiyada Ulaay ee saddexda cutub ah, oo ay weheliso matalaadda dadka Ilaah ee cutubyadaas ku jirta taas oo loo marayo la falgalka Daanyeel iyo Jibriil, waa alfa ilaa oomega ee cutubyada tobnaad ilaa laba-iyo-tobnaad.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Maadaama Hiddeqel uu yahay omega, Ulay-na uu yahay alfa, xoogga uu matalo iftiinka la furfuro cutubka laba iyo tobnaad, marka wakhtiga dhammaadku la gaadho, wuxuu ka iftiin badan yahay laba iyo labaatan jeer aragga ah tiirka dhexe iyo aasaaska Adventism-ka. Sidaas darteed; iftiinka araggii ugu dambeeyey ee Daanyeel si toos ah ayaa loogu aqoonsanayaa inuu yahay iftiin la xidhiidha dadka Ilaah ee maalmaha ugu dambeeya. Markii malaa’igtii ay weyddiiso ninkii huwanaa maro wanaagsan, “Ilaa goormaa?” dhammaadka waxyaalahan yaabka leh, waxyaalaha yaabka leh waa kuwa u ifaya sida xiddigaha weligood iyo weligoodba, sida taariikhda axdiga Aabraam ay uga soo noqnoqonayso amarkii Aabraam lagu faray inuu xiddigaha eego. Waxyaalaha yaabka leh ee Daanyeel laba iyo tobnaad ku jira waa beddelidda aadanaha si ay u noqdaan calanka boqolka iyo afartan iyo afarta kun.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Qodob hore ayaynu ku aqoonsannay in aayadda kow iyo tobnaad ee Daanyeel laba iyo tobnaad ay tilmaamayso xilli nebiyadeed oo ka kooban laba xilli, kan ugu horreeyana uu yahay soddon sannadood. Si aan culayska saxda ah u saaro aayadda kow iyo tobnaad, waxaan u tegey aayadda toddobaad; si aan u muujiyo ka-qaybgalka tooska ah ee Masiixu ku leeyahay yaababta uu ka dhex sameeyo dadkiisa maalmaha ugu dambeeya.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Markaan ku soo noqonayo aayadda kow iyo tobnaad, waxaan doonayaa inaan idin xusuusiyo in cutubka laba iyo tobnaad uu si toos ah ugu yeedhay “maalmaha ugu dambeeya” Gabriel. Maalmaha boqolka iyo afartan iyo afarta kun, kuwaas oo ah maalmaha lagu shaabadeeyo oo ay axdi kula galaan Ilaah; sida ku qoran kitaabka Daanyeel, waxaa jiri doona farriin shaabaddeeda laga furi doono oo ku kici doonta qaylo weyn. Farriintaas waxaa cutubka laba iyo tobnaad ku metela saddex xilli oo nebiyadeed oo kala duwan, kuwaas oo horeba ay u qeexeen Milleriyiintu, dabadeedna uu Ruuxa Waxsii-sheegiddu ansixiyey. Saddexdaas xilli ma metelaan waqti, waayo isla malaa’igtaas oo labada gacmoodba samada u taagaysa cutubka laba iyo tobnaad, ayaa hal gacan samada ugu taagtay Muujintii toban, oo ku dhaaratay inaan mar dambe waqti jiri doonin. Ku dhawaaqiddaas 1844 waxay ka dhigan tahay in saddexda xilli ee nebiyadeed ee Daanyeel laba iyo tobnaad ay yihiin xilliyo astaan ah oo aan loola jeedin inay metelaan waqti.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Sidaas darteed, marka muddada dhexe ee astaan ahaan wax sii sheegidda ee ku xusan Daanyeel laba iyo tobnaad ay tahay muddo laba-laab ah oo ka bilaabmaysa soddon sannadood isla cutubka uu Miikaa’iil istaago, markaas waxaad garanaysaan in muddadaas laba-laabka ah ee ka bilaabmaysa soddon sannadood ay tahay dhammaystirka qumman ee wax sii sheegiddii alfa ee Aabraam. Oomeegada wax sii sheegidda wakhtiga, taas oo bilowda taariikhda axdiga marka loo eego qoom la doortay, waxay gaadhaa dhammaystirkeeda qumman isla cutubkaas oo ah gunaanadka markhaatifurka Daanyeel ee ku saabsan waxa dadka Ilaah ku dhici doona maalmaha ugu dambeeya.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Wakhtiga dhammaadka, kitaabkii Daanyeel waa la furayaa, iftiinka ka soo baxana wuxuu shaabadaynayaa dadka Ilaah. Wakhtiga dhammaadka, kitaabkii Daanyeel waa la furayaa, iftiinka ka soo baxana waxaa lagu metelaa saddex xilli oo nebiyadeed oo ku dhex jira cutubka ugu dambeeya ee Daanyeel. Cutubkaasu waa omega-da saddexda cutub ee ka kooban muujintii Xiddeqel, muujintii Xiddeqelna waa omega-da saddexda cutub ee metela alpha-da muujimaha webiyada ee Daanyeel. Webiyadii ka bilaabmay Ceeden waxay ugu dambayntii ku soo dhammaadeen Daanyeel, dabadeedna Erayga nebiyadeed ee Ilaah wuxuu geeyey dhaqdhaqaaqii Milleriyiinta ee malaa’igta kowaad iyo tan labaad, oo ah dhaqdhaqaaqa alpha ee labada dhaqdhaqaaq ee saddexda malaa’igood. Kun iyo laba boqol iyo sagaashanka sannadood ee aayadda kow iyo tobnaad waa omega-da wax sii sheegidda 430-ka sannadood ee Ibraahim iyo Bawlos.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Ka hor intaanan sii wadin Daanyeel laba-iyo-toban iyo xidhiidhkiisa wax sii sheegidda Aabraam, waxaa wanaagsan in la xusuusto qofkii Bawlos ahaa. Bawlos ma ahayn oo keliya rasuulkii loo diray quruumaha aan Yuhuudda ahayn, balse si la mid ahna fariintiisii wuxuu ku soo bandhigay Erayga nebinnimada ee Ilaah. Waxa taas ka sii muhiimsanina waa in Bawlos ahaa nebi qaybeed. Nebi qaybeed waa nebi la soo kiciyo si uu dadka Ilaah uga hago qayb maamulid ilaahiyadeed mid kale, sida Muuse oo kale, isagoo ka gudbinaya cibaadada meeshii allabariga ilaa cibaadada meesha quduuska ah; Yooxanaa Baabtiisaha; isagoo ka gudbinaya meesha quduuska ah ee dhulka ilaa Meesha Quduuska ah ee Samada. Bawlos wuxuu qoray xog iyo xeerar ku saabsan sida xaqiiqada tooska ah loogu dabaqo tan ruuxiga ah in ka badan dhammaan qorayaashii kale ee Kitaabka Quduuska ah oo la isu geeyey, si aad iyo aad uga badan! Waxaa loo soo kiciyey si uu u sharxo gudbidda ka timaadda xaqiiqada tooska ah una gudubta tan ruuxiga ah, iyadoo lagu eegayo macnaha guud ee dadka axdiga Ilaah.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Bawlos waa xidhiidhka isku xira ballanqaadyadii axdiga ee loo sameeyey dadka la doortay ee Ibraahim, markii dadkaas la doortay ay ka guureen kuwo muuqda oo toos ah una gudbeen kuwo ruuxi ah. Haddii aadan si dhab ah ugu qotomin kaalinta uu Bawlos ku lahaa taariikhda axdiga, markaas waxaa laga yaabaa inaadan arkin sida ay Ilaah ahaan ugu habboon tahay in wax sii sheegiddii ugu horraysay ee dadka axdiga Ilaah ay noqoto wax sii sheegid waqtiyeed oo laba-geesood ah oo ku bilaabmaysa muddo 30 sano ah. Mid ka mid ah wax sii sheegyada waxaa dejiyey aabbaha dadka la doortay, oo markii ay u gudbeen inay noqdaan dad ruuxi ah oo la doortay, nebi kala-soocid xilliyeed leh ayaa la kiciyey si uu u aqoonsado oo u sharxo gudubkaas, iyo weliba si uu u ansixiyo wax sii sheegiddii waqtiyeed ee Abram markhaati labaad oo ka imanaya Axdiga Cusub, oo la jaanqaadaya markhaatigii kowaad ee ka yimid Axdiga Hore. Abram bilowgii, dabadeedna Bawlos dhammaadka, waxay tusaale u yihiin muhiimadda 1290-ka ee maalmaha ugu dambeeya.

We will continue in the next article.

Waxaan ku sii wadi doonnaa maqaalka xiga.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Riyadii Sekaryaah ee ku saabsan Yashuuca iyo Malaa’igta waxay si gaar ah ugu qusaysaa waayo-aragnimada dadka Ilaah ee ku jirta dhacdooyinka gabagabada ee maalinta weyn ee kafaaraggudka. Kaniisadda hadhay ayaa markaas lagu soo gelin doonaa imtixaan iyo cidhiidhi weyn. Kuwa xajiya amarrada Ilaah iyo rumaysadka Ciise waxay dareemi doonaan carada masduulaagga iyo ciidammadiisa. Shayddaan wuxuu dunida u tiriyaa inay tahay raaciyadiisa; xataa wuxuu xukun ku helay kuwo badan oo isku sheega Masiixiyiin. Laakiin halkan waxaa jooga koox yar oo ka hor imanaysa sarrayntiisa. Haddii uu ka tirtiri kari lahaa dhulka, guushiisu waxay ahaan lahayd mid dhamaystiran. Sida uu quruumaha jaahilka ah ugu kiciyey inay baabbi’iyaan Israa’iil, sidaas oo kale mustaqbalka dhow ayuu awoodaha sharka leh ee dunida ku kicin doonaa inay baabbi’iyaan dadka Ilaah. Dadka waxaa laga doonan doonaa inay adeecaan amarro dad samee ah oo jebinaya sharciga rabbaaniga ah.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Kuwa daacad u ah Ilaah waa la handadi doonaa, waa la canaanan doonaa, waana la mamnuuci doonaa. Waxaa ‘laydin gacangelin doonaa xataa waalidkiin, iyo walaalihiin, iyo ehelkiin, iyo saaxiibbadiin,’ xataa ilaa dhimasho. Luukos 21:16. Rajadooda keliya waxay ku jirtaa naxariista Ilaah; difaacooda keliya wuxuu ahaan doonaa salaad. Sida Yashuuca ugu baryay Malaa’igta hortiisa, sidaas oo kale kiniisadda hadhay, iyagoo qalbi jaban leh iyo rumaysad aan liicin, ayay dembi-dhaaf iyo samatabbixin ugu baryi doonaan Ciise, oo ah Qareenkooda. Waxay si buuxda uga warqabaan dembiga noloshooda, waxay arkaan itaaldarradooda iyo inaanay istaahilin; oo waxay diyaar u yihiin inay quustaan.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Kii wax jirraba ayaa ag taagan si uu u eedeeyo iyaga, sidii uu ag istaagay inuu ka horjoogsado Yashuuca. Wuxuu tilmaamaa dharkooda wasakhda leh, iyo dabeecadahooda aan dhammaystirnayn. Wuxuu soo bandhigaa itaaldarradooda iyo nacasnimadooda, dembiyadooda mahadnaqla’aanta ah, iyo sida ay uga ekaan la’yihiin Masiixa, taas oo sharaf dhac ku keentay Bixiyahooda. Wuxuu ku dadaalaa inuu cabsi geliyo iyaga fikirka ah in xaaladdoodu tahay mid aan rajo lahayn, oo wasakhda nijaasnimadooda aan weligeed la maydhi doonin. Wuxuu rajaynayaa inuu sidaas ku baabbi’iyo rumaysadkooda, si ay ugu gacan galaan jirrabaadihiisa oo ay uga jeestaan daacadnimadooda Ilaah.”

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Shayddaanku si sax ah ayuu u garanayaa dembiyada uu ku duufsaday dadka Ilaah inay galaan, wuxuuna ku adkeeyaa eedihiisa iyaga ka gees ah, isagoo ku dhawaaqaya in dembiyadooda aawadood ay lumiyeen ilaalintii rabbaaniga ahayd, isla markaana ku doodaya inuu xaq u leeyahay inuu baabbi’iyo iyaga. Wuxuu sheegayaa in ay la mid yihiin isaga qudhiisa, oo ay sidaas oo kale u mudan yihiin in laga reebo raallinimada Ilaah. ‘Kuwanu ma kuwaa,’ ayuu yidhi, ‘ee beddelkayga jannada ka geli doona, oo qaadi doona meesha malaa’igtii ila midoobay? Waxay sheegtaan inay addeecaan sharciga Ilaah; hase yeeshee miyey amarradiisii xajiyeen? Miyaanay naftooda jeclayn in ka badan jacaylka Ilaah? Miyaanay danahooda gaarka ah ka hormarin adeeggiisa? Miyaanay jeclaan waxyaalaha dunida? Eega dembiyada calaamadeeyey noloshooda. Bal ogaada danaysigooda, xumaantooda, nacaybkooda ay isu qabaan. Ilaah miyuu iga fogayn doonaa aniga iyo malaa’igtayda hortiisa, haddana abaalmarin doonaa kuwa isla dembiyadaas galay? Ma samayn kartid tan, Rabbiyow, adigoo caddaalad ku socda. Caddaaladdu waxay dalbanaysaa in xukunka iyaga lagu rido.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Laakiinse inta Masiixa raacsan dembaabeen, iskuma ayan dhiibin in quwadaha shaydaannigu xukumaan. Dembiyadoodii way ka toobad keeneen, oo Rabbiga ayay ku doondooneen is-hoosaysiin iyo qoomammo; Difaacaha rabbaaniga ahuna iyaga aawadood buu u baryaa. Kan ugu daran loogu xadgudbay mahadnaqla’aantooda, oo dembigooda yaqaan iyo weliba toobaddoodaba, wuxuu ku dhawaaqaa: ‘Rabbigu ha ku canaanto, Shayddaanow. Noloshaydaan u bixiyey nafahan. Calaacalaha gacmahayga ayay ku qoran yihiin. Waxay lahaan karaan cillado dabeecadeed; way ku fashilmi kareen dadaalladoodii; laakiinse way toobad keeneen, anna waan cafiyey oo waan aqbalay.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

Weerarada Shaydaanku way xoog badan yihiin, khiyaanooyinkiisuna waa xeelad iyo qarsoodi; hase ahaatee, isha Rabbigu waxay ku soo jeeddaa dadkiisa. Dhibaatadoodu waa weyn tahay, ololka foornada ayaa u muuqda inuu qarka u saaran yahay inuu baabbi’iyo; laakiin Ciise wuxuu ka soo bixin doonaa sida dahab dabka lagu tijaabiyey. Jacaylkooda dunyowgu waa laga fogayn doonaa, si iyaga dhexdooda suuradda Masiixu si kaamil ah loogu muujiyo.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Mararka qaarkood Rabbigu wuxuu u ekaan karaa mid illoobay khataraha kaniisaddiisa iyo dhibaatada ay cadowgeedu u geysteen. Laakiin Ilaah ma illoobo. Waxba dunidan kaga jira ma jiraan oo qalbiga Ilaah uga qaalisan sida kaniisaddiisa. Doonistiisu ma aha in xeeladda dunyadu ay xumayso taariikhdeeda. Dadkiisa ugama tago in ay ka adkaadaan jirrabaadaha Shayddaanka. Wuxuu ciqaabi doonaa kuwa si qaldan u matala, laakiin nimco ayuu u muujin doonaa kulli kuwa si daacad ah u toobad keena. Kuwa isaga ugu yeedha xoog ay ku horumariyaan dabeecadda Masiixiga, wuxuu siin doonaa gargaarka loo baahan yahay oo dhan.”

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Waqtiga ugu dambaysta dadka Ilaah way taahi doonaan oo way u ooyi doonaan karaahiyada dalka lagu sameeyo. Iyagoo ilmo leh ayay kuwa sharka leh uga digi doonaan khatartooda ah inay ku tumanayaan sharciga rabbaaniga ah, oo murugo aan la sheegi karin ayay horta Rabbiga isku hoosaysiin doonaan iyagoo toobad keenaya. Kuwa sharka lehna way ku majaajiloon doonaan murugadooda oo way ku jeesjeesi doonaan digniintooda culus. Laakiin tiiraanyada iyo is-hoosaysiinta dadka Ilaah waa caddayn aan la dafiri karin oo muujinaysa inay dib u helayaan xoogga iyo gobannimada dabeecadda ee ay ku lumiyeen dembiga aawadiis. Waa sababta oo ah waxay si sii dhowaanaysa ugu soo dhowaanayaan Masiixa, sababta oo ah indhahoodu ku qotomaan daahirsanaantiisa kaamilka ah, ayay si sidaas u cad ugu gartaan dembiga dembinimadiisa aadka u weyn. Qabownimada iyo is-hoosaysiintu waa shuruudaha guusha iyo libinta. Taaj ammaan leh ayaa sugaya kuwa ku sujuuda salka iskutallaabta.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Kuwa Ilaah kuwa daacadda u ah ee tukada waxay, sidii ay tahay, ula xiran yihiin isaga. Iyagu qudhoodu ma oga sida ammaan ee loo gaashaamay. Iyagoo Shayddaan kiciyey, taliyayaasha dunidan waxay doonayaan inay baabbi’iyaan; laakiin haddii indhaha carruurta Ilaah loo furi lahaa sidii indhihii addoonkii Eliishaa loogu furay Dootaan, waxay arki lahaayeen malaa’igaha Ilaah oo hareerahooda deggan, iyagoo xakamaynaya ciidammada gudcurka.

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Sida dadka Ilaah ay naftooda ku hoos dhibaan hortiisa, iyagoo baryaya daahirnimo qalbiga ah, amarku waa la bixiyaa, ‘Ka qaada dharka wasakhda ah,’ waxaana la sheegaa erayadan dhiirrigelinta leh, ‘Bal eeg, xumaantaadii waan kaa qaaday, oo waxaan kuu huwin doonaa dhar kale.’ Sekaryaah 3:4. Khamiiska aan iin lahayn ee xaqnimada Masiixa ayaa la dul saaraa carruurta Ilaah ee la tijaabiyey, la jirrabay, oo aaminka ah. Kuwa hadhay ee la quudhsaday waxaa lagu huwiyaa dhar ammaanu badan, si aan mar dambe loogu nijaasayn fasaaqidda dunida. Magacyadooda waxaa lagu hayaa buugga nolosha ee Wanka, iyagoo ka diiwaangashan kuwa aaminka ah ee qarniyada oo dhan. Waxay iska caabiyeen khiyaanooyinka kan wax khiyaaneeya; qaylada masduulaagga lagama weecin daacadnimadooda. Haatan waxay weligood ka ammaan qabaan xeeladaha kan wax duufsada. Dembiyadooda waxaa lagu wareejiyaa kii dembiga asal ahaan bilaabay. “Cimaamad qurux badan” ayaa madaxyadooda la saaraa.

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

Intii Shayddaan uu ku adkaysanayay eedaymihiisa, malaa’ig quduus ah oo aan la arki karin ayaa hore iyo dib u dhex marayay, iyagoo kuwa aaminka ah dul saaraya shaabadda Ilaaha nool. Kuwanu waa kuwa ku taagan Buur Siyoon iyagoo la jira Wanka, oo magaca Aabbaha ku qoran yahay fooddooda. Waxay ku heesaan carshiga hortiisa gabayga cusub, kaas oo ah gabay aan ninna baran karin marka laga reebo boqol iyo afar iyo afartan kun oo laga soo furtay dhulka. “Kuwanu waa kuwa Wanka raaca meel kastoo uu tago. Kuwan waxaa laga soo furtay dadka dhexdooda, iyagoo ah midhaha ugu horreeya ee Ilaah iyo Wanka loo bixiyey. Afkoodana khiyaano lagama helin, waayo, carshiga Ilaah hortiisa ayay eedla’aan ku yihiin.” Muujintii 14:4, 5.

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘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 everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Haddaba waxaa la gaadhay dhammaystirka buuxa ee erayadii Malaa’igta: ‘Haddaba maqal, Yashuuca wadaadka sare ahow, adiga iyo saaxiibbadaada hortaada fadhiya; waayo, iyagu waa niman lala yaabo; waayo, bal eeg, addoonkayga laanta ah ayaan soo bixin doonaa.’ Sekaryaah 3:8. Masiixa waxaa lagu muujiyey inuu yahay Bixiyaha iyo Samatabbixiyaha dadkiisa. Haddaba runtii kuwa hadhayu waa ‘niman lala yaabo,’ sida ilmada iyo is-hoosaysiinta xajkoodii ay u bannaynayaan farxad iyo maamuus hortiisa Ilaah iyo Wanka. ‘Maalintaas laantii Rabbigu waxay ahaan doontaa qurux iyo ammaan, midhaha dalkuna waxay u ahaan doonaan wanaag iyo bilic kuwii reer binu Israa’iil ka baxsaday. Oo waxay noqon doontaa in kii Siyoon ku hadha iyo kii Yeruusaalem ku sii nagaada loogu yeedhi doono quduus, kuwaas oo ah mid kasta oo Yeruusaalem ku qoran kuwa nool dhexdooda.’ Ishacyaah 4:2, 3.” Prophets and Kings 587–592.